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Before the Altar. 

OR 

A Series of Annotated Propositions 


Liturgies 


TO WHICH IS ADDED A SELECTION OF STANDARD FORMS 


BY 

C. hi. L. SCHUETTE, 

Prof, of Theology in the Evangelical Lutheran Seminary, Columbus, 0. 


COLUMBUS, OHIO: 

THE LUTHERAN BOOK CONCERN. 

1 894 . 








CLo tfy> (£ldSS Of ’91 " 92. 



















* 













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* 

























Preface 


3 N the year ’91 to ’92 it became the writer’s duty to 
deliver a course of lectures on elementary liturgies, 
or, “on such topics of the subject as an intelligent 
rendering of our order of worship demands acquaint¬ 
ance with.” The “Propositions” and “Notes” pub¬ 
lished in these pages were prepared to serve as an out¬ 
line to the course, and were so employed. The greater 
part of the material thus collected and arranged has since 
appeared in The Columbus Theological Magazine , extend¬ 
ing through several numbers of this periodical. The 
whole is now presented in book-form for the more con¬ 
venient use of students, ministers, and church-members, 
who — lacking the inclination or the opportunity to make 
a thorough study of liturgies — yet desire to inform them¬ 
selves on the more general truths and facts treated of in 
this science. The writer will consider himself amply re¬ 
paid for his labor, if this little book shall add to the 
number of those among God’s people who worship “with 
understanding”; and if ministers will take up the subject 
as it is here outlined and discuss it before their people, 
say in a course of lectures, there can be no doubt as to 
the result. 


C. H. L. S. 



(Errata. 


Page 8, line 4 from below, insert, Subjects for discussion : 
Page 21, line 4 from above, read calendar for calender. 

Page 75, line 7 from below, read sight for light. 

Page 81, line 12 from below, read must for would. 

Page 89, line 20 from above, read is for in. 

Page 91, line 1 from below, read positive for position. 

Page 96, line 18 from above, read Clementine for Cliementine. 


(Vi) 



(general 3n5cx. 


Page 

Preface. v 

§§ 1-3. Introduction . 1-6 

PART I. 

§§ 4-19. General Principles . 7-27 

PART II. 

§§. 20-33. Material Elements . 28-77 

I. 

§§ 22-30. 1) Acts of Initiation . 30-42 

§£ 23-27. A. Baptism. 31-37 

£§ 28-30. B. Confirmation, Ordination, and Induction. . 38-41 

§§ 31-33. 2) Acts of Dedication . 42-46 

II. 

§§ 34-42. 1) Acts of Communion . 46-63 

#37. A. The sacramental. 48-54 

§§ 38-39. B. The sacrificial. 54-63 

§§ 40-42. 2) Acts of Benediction . 64-77 

#§40-41. A. Marriage. 65-74 

§ 42. B. Burial. . 71-77 

PART III. 

§ 43-54. Constructive Laws . 78-150 

§§ 43-50. 1) Theory of Construction. 78-94 

§§ 51-54. 2) Standard Forms. 94-150 

§ 51. A. The Early Church. 95-124 

§ 52. B. The Romish Church.,.. 124-138 

§ 53. C. The Lutheran Church. 139-147 

§ 54. D. The Reformed Church. 147-150 

Supplements —On Church-Architecture. 151-153 

(vii) 
















































. 

















. 




































BEFORE THE ALTAR. 


§ i. 


The Service* before the Altar** is a Ministry in Holy Things. Hence, 
i. Its supreme importance ; and, 2. its sacred claim to a faithful 
discharge. 

1. In a fair and favorable discussion of the subject 
before us, much importance is necessarily attached to forms 
and actions, symbols and ceremonies, that have been handed 
down by the Church of the past to that of the present. Liv¬ 
ing, as we do, in an age that is largely out of sympathy with 
the past, self-sufficient, and spell-bound in looking forward to 
the future, it is not at all surprising that there are those 
among us who have little if any use for the old and time- 
honored treasures of the Church. He, therefore, who is of 
another mind and continues to walk in the old ways, is sure 
to incur reproach. Such terms as formalism, ritualism, me¬ 
dievalism, fogyism, sacerdotalism, ecclesiastical tyranny, 
and the like, are in great demand now-a-days. Such unkind 
thrusts, however, need not disconcert anyone; they certainly 
fall harmlessly wherever these old-time forms are known to 

*' Of the two words, Service and Worship, used interchangeably 
in this connection by many, I give the preference to the former. 
Without violence to these terms we can say: God serves, but not God 
worships. From this it is evident that the word Service admits of a 
more direct participation on the part of God in the ministrations of 
His house than does the word Worship, I say, more direct; because 
acts of worship though performed by men, may, nevertheless, be acts 
of God; that is, His acts as done through them. 

** Altar in the most extended sense of the word, rather as a sym¬ 
bol, and whether one be present in reality or in idea only. 




o 


BEFORE THE ALTAR. 


comprehend, to exhibit, to offer and bestow the most 
precious spiritual substance, and when they are believed to 
do this with a fullness, safety, appropriateness and beauty 
in every way superior to that of any modern substitute for 
them. 

That these forms and orders serve their purpose, and serve 
it so well, speaks for their retention; as for their own im¬ 
portance, however, and for that of their continued applica¬ 
tion, they do not rest upon themselves, but upon their 
import, that is, upon the holy things they include and con¬ 
vey. Being instrumentalities through which the ministra¬ 
tions of God and of His Church are executed, what a weight 
of grace and glory is given them to carry! Thej^ are 
designed, on the one hand, to give truthful and effectual 
utterance to the eternal counsels of God in reference to the 
redemption of mankind, and to the objective and subjective 
realization of those counsels in the course of time; in short, 
to the facts, truths and treasures of an inexhaustible theme. 
Then, on the other hand, they are devised to give expression 
to and to carry heavenward whatever, under the gracious 
touch of God, may move the soul of man; to his sense of 
guilt and shame, to godly sorrow and contrition, to his plea 
for mercy and his cry for help ; to his joy and peace of be¬ 
lieving; to his petition for good things, and to his interces¬ 
sion for others ; to his aspirations, to his gratitude and praise, 
to his weariness of earth and his longing for heaven, and to 
his triumphant joy as he passes through the dark portals of 
death into the light of a life with God. 

2. That a Service involving the custody and administra¬ 
tion of the highest treasures of heaven and earth, should be 
ordered and executed in a manner the most conducive to 
their safe and profitable handling, will be granted on all 
sides. In the acts of Divine benefaction on the one hand, 
and of holy worship on the other, the entire well-being of 
man and the honor of God are at stake; and in view of this 


INTRODUCTORY. 


3 


awful fact it would be unpardonable sacrilege if the provis¬ 
ion of such acts were left to the arbitrary will of individuals, 
and if their performance were allowed to fall into unworthy 
hands. It is beyond all question the bounden duty of wor¬ 
shipers, and one which they owe to themselves and to their 
God, that they as a body determine how, when , where , and by 
whom , their own Services shall be conducted; and, more¬ 
over, to see to it that the heart’s best wisdom, most affection¬ 
ate devotion and utmost care be applied to the solution of 
the questions thus presenting themselves, and that too down 
to the smallest details connected with them. Nowhere, for 
example, are words carelessly thrown together and flippantly 
uttered so apt to prove fatal, and are forms incongruously 
joined and indifferently gone through with so offensive, as 
they are in the public Services of the Church. 

So far above all others are the interests to be advanced 
by them, that such Services may, beyond all doubt, lay claim 
to any day in the week and to the best hours of that day. 

The crude bethel of a Jacob, and the dug-out of a pio¬ 
neer may serve the purpose of worship; and yet the temple 
of a Solomon and the cathedral of a bishop are in no wise 
too fair and costly for them. 

As they are called to participate in them, so may men 
and must they be fitted and employed to lead in the Services; 
hut this is an office both arduous and honorable enough to 
tax and to grace the highest and purest human efforts. 


/ 


\ 

4 BEFORE THE AETAR. 

§ 2 . 

The qualifications necessary for a correct and appropriate execution * 
of this office, are: i. an intelligent consciousness of the sense and 
sequence of the acts that constitute the several orders of its minis¬ 
trations, as also a love for the beautiful **; but above all, and 2 . a 
mind and heart devoted to God, and filled with the graces of His 
Spirit. 

1. To say and do things well, a person must first of all 
clearly understand the meaning of what he is to say and do; 
and then, understanding it, he must be fully conscious of his 
task white performing it. Mere training and imitation— 
considered wholly apart from the self-debasing and dese¬ 
crating influence they exert—may lead up to performances 
astonishingly dexterous and life-like, but never to real and 
whole-souled action ; this, education alone can bring about. 
Besides, let no one think that half-way understood and heart¬ 
less performance, no matter how well executed, can be made 

* By the officiating minister, chiefly; but the worshiping congrega¬ 
tion by no means excluded. Having an active part to take in it, the 
latter should be taught to do so intelligently and heartily; they should 
understand the whole of the service in order that they may get the 

full benefit of it, its profit and its pleasure as well.“ If we only 

get there in time for the sermon ?” What lamentable ignorance ! As 
though confession and absolution, prayer and praise, etc., were of less 
account. The early Christians thought differently, as witness their 
liturgies. Let the people of our day be instructed to think better of 
the service before the altar. 

** It is not out of place here to call special attention to such of the 
fine arts as may be made use of to make beautiful the house of God. 
I mention: landscape gardening, architecture, wood-carving, the 
plastic art, painting, paramentic and tapestry. These, if employed with 
moderation and good taste, can be made very useful. But, I repeat it, 
with moderation, for they are only very subordinate means to a higher 
end; and with good judgment and taste, for they are to attract all and 
repel none, whether rich or poor. A church edifice is a public build¬ 
ing ; but strange to note, there is better taste displayed in our court¬ 
houses, capitols, city halls, auditoria, &c., than in many a church edifice 
of our land. 




INTRODUCTORY. 


5 


to pass for thoughtful and living representation. Happily, 
the soul of man is too sensitive, its ear too quick and its eye 
too keen, to be thus deceived for any length of time. Then, 
applied to the ministry in particular, think of the sin and 
shame of it: a man standing in holy place and serving in 
holy things, and he not knowing, not thinking, perhaps not 
believing, what he says and does! 

Added to an appreciative understanding of the several 
parts, there must be a clear insight into the Service as a 
whole. It will be found that the Service in its construction, 
no less than in its parts, is the product of rational life; and 
as such it reflects, among other properties, the good sense, 
the aim, the order and the beauty of such life. From one 
point of view, it is a sort of drama setting forth in its yearly 
round the life of Christ and of Christians ; and as such it is 
a work of art. To contribute to it in this light, as also to 
derive from it the benefits it thus offers, its beauty of sub¬ 
stance and harmony of construction should be closely studied 
together. 

2. In the Service of the Sanctuary, it is not the man, 
but the man of God we want to see and hear. If he is a 
theologian, an orator, a born leader, a man of culture, of fine 
appearance and graceful manners besides, well and good; but 
he must be a Christian—a living, thorough-going Christian, 

and nothing short of this.Zeal for his Lord and love 

to his brethren, will do much to cover bodily and mental 
defects; nay more, a spirit aglow with the fire of godly life 
will transfigure the entire man, his imperfections included. 
Anointed with the oil of gladness, his speech and action 
are pervaded with an unction the most grateful to men of 
kindred soul. On the other hand, be he and do he what 
he may, if he is not a sincere believer and has so impressed 
the people he would commune with and minister to, he is 
utterly unworthy to stand before God and to worship with 
His people. 



BEFORE THE ALTAR. 


6 


§ 3 . 

The sciences designed to furnish the information and discipline pertain¬ 
ing to this office, is called Liturgies*; and we look to it for systematic 
instruction; i. on the common origin, nature and scope of its sub¬ 
ject matter as a whole; 2. on the material it has on hand : whence 
each part is derived and what its signification and use ; and 3. on 
the laws of construction, and its results as given in different orders 
of Service. 


The science may accordingly be divided into three parts, 
respectively treating—briefly stated—of the General Prin¬ 
ciples the Material Elements , and the Constructive Laws. 

* Liturgies derived from Xtroupyel's, to perform a public act. From 
this classic use, first its scriptural use—to serve God in official capacity 
secondly, its early churchly use—to serve God publicly and in com¬ 
mon ; and thence its present and more restricted use—the science 
pertaining to the established acts and orders of Divine Service in the 
Church. 

Liturgy is the word now generally employed to designate either 
a particular order of service, or a book containing a collection of such 
orders for the use of the churches. 

A Liturgiologist is a person conversant with the subject as a 
science; whilst a Liturgist is one who conducts the Service or who, 
by virtue of his office, applies the liturgy. Accordingly, as the former 
is more a scientist and the latter an artist, the liturgist should always 
be, in considerable measure at least, a liturgiologist also; that is, un¬ 
derstand the science of his art. 



GENERAL PRINCIPLES. 


7 


PART I. 

GENERAL PRINCIPLES. 


§ 4 . 


All Divine Service, whether stated or casual, depends for its substance, 
its authority, and its efficiency, on the saving offices of Christ. 

1. The Word made flesh; and He, full of grace and 
truth. There are other substances, and they are by Christ, 
and unto Him ; to these belong all those good things where¬ 
with the economy of nature abounds. But these are not— 
leastwise not in and of themselves—the holy things re¬ 
ferred to when we speak of the ministrations of God’s 
house, more particularly, of His economy of grace. The 
things here administered are, first of all, that fullness of 
objective “grace and truth” that is present to men in the 
person of Christ. It embraces His love, His labors, His 
achievements, His gifts, Himself, the Deity with whom in 
His essence He is One. The merits of Christ constitute the 
golden stock and store of the treasures handled—a supply 
fund so to speak, and a reserve fund that may be touched 
and broken in on, yet, strange to say, never becomes any 
the less for it. And there is a resort to and a draft on it; 
for “of His fullness have all we received, and grace for 
grace”; and thus, by the outpouring upon us of the un¬ 
searchable riches of Christ, are we ourselves “ filled with all 
the fullness of God.” Having thus received of Him and boun¬ 
tifully, we too can give, and give bountifully and acceptably 
even to God. Nevertheless Christ is, and He remains, all 
in all. Through Him only does God, and God with His 
gifts (absolute), come unto men; and through Him only do 
men, and men with their gifts (relative), come unto God. 


8 


BEFORE THE ALTAR. 


2. From what has just been said it follows, without 
the need of any further explanation and argument, that the 
authority to minister in the things of God can be derived only 
from Christ. Every service, in order to be acceptable to 
God and profitable to men, must be founded on the will and 
word of Christ, and be conducted in His name and according 
to His command. The office also of the liturgist is His in¬ 
stitution; and it is embraced in, and apart of, the universal 

priesthood He has bestowed on believers. Heeding 

these truths, protects us against many errors and trespasses: 
officiousness, will-worship, confusion, improprieties, etc.; 
whilst on the other hand we shall have all the more boldness 
to enter the holy of holies and wait upon the altar of our 
God with gladness. 

3. That men accept God and any spiritual good He is 
pleased to bestow on them, is not by any human power; so 
too, that any offering of men is as a sweet smelling savour 
accepted by God, is not due to any human worthiness. It 
is the gracious power of Christ’s love that prevails on men 
to have themselves divinely blest; and it is His intercession 
that avails with God for His pleasure in anything that men 
may be and do and have. Just as every seed begets fruit 
after its own kind, and like powers produce like results, so 
can human powers—and these are corrupt—only produce 
human, that is corrupt results; never such as are spiritual 
and divine. This is true of the best intentions of men and 
of their most happy efforts. These may have a certain neg¬ 
ative efficiency toward bringing about godly results, and they 
maj^ thus be of an auxiliary use of no little value; never¬ 
theless the positive spiritually efficient power is only the 

Divine. The Romish doctrine of “intention,” etc.; 

the worth of human talents and acquirements; of a good 
voice, pleasing address, affability, lively imagination, zeal, 
artistic taste, and the like, in Divine worship. 




GENERAL, PRINCIPLES. 


9 


§ 5. 

The authoritative and efficient ministration in this service belongs 
primarily to God the Holy Ghost; and to men only subordinately, 
that is, by the divine qualification and employment of them. 

1. The third person of the Godhead is the dispenser 

of all the things wrought out by the Son as the Christ of 
God and Savior of mankind. He testifies of Christ and of 
the truth that came by Him; and it is He that carries, com¬ 
mends and appropriates to men this saving grace, and thus 
sanctifies them so that they themselves become a living sac¬ 
rifice acceptable to God. John 15, 26; 16, 13. 1 Cor. 12; 

2 Cor. 3; 1 Cor. 6, 11. And hence we may say that the 
ministration of the Spirit in holy things, is twofold: He 
takes of the things of God, procured for them by Christ, to 
give to men; see John 16, 14; and He takes of the things 
of men—such, namely, as have been recovered and sanctified 
by Christ—to give to God. See, for example, such passages* 
as Eph. 5, 25-27; Rom. 12, 1; Heb. 13, 12-16; and Rom. 8, 
26-27. With regard to the latter, to-wit, the “things of 
men,” offered by the Spirit through Christ unto God, we do 
well to observe that they are offerings either direct, such as 
thanksgiving and praise, or indirect, such as the works and 
gifts of brotherly love. Thus is the all-important truth 
brought home to us, that the whole of Christian life is to be 
really an uninterrupted worship of God—in part, formal; in 
part, informal; and whether it take place in company with 
others or alone and by ourselves. 

2. Ordinarily the Holy Ghost does not fulfill His office 
except through means — the Word and Sacraments — and 
through the application of these means by men. By reason 
of their priesthood before God, 1 Pet. 2, 9, all Christians are 
charged with this work; and with that priesthood is given 


10 


BEFORE THE ALTAR. 


to them the sufficiency also to serve in it, each man accord¬ 
ing to the grace he has received in order to it. 

From this point of view, therefore, Divine Service is: 
first , and objectively , an administration and application of the 
means of grace; secondly , and subjectively, an exercise of our 
common Christian priesthood. This holds even as to the 
Christian walk in ordinary life: in effect, it should be an 
application of the means of grace, however much it may be 
an informal and indirect one. 


§ 6 . 

The immediate object of such ministration is, that men may have 
fellowship, and their fellowship be with the Father and with His 
Son Jesus Christ; and its ultimate end, that in and through such 
fellowship God be glorified. 

1. In order to enter again and live in communion with 
God, men must be freed and fitted for it. As of this world, 
they are without God; that is, on their part; for although 
they are from the first His created, and now His redeemed 
possession, they themselves either know not or knowingly 
deny and ignore this their rightful and blissful belonging. 
They are the willing slaves of Satan, corrupt in soul and 
body, and in many ways pleased with their evil companion¬ 
ship. Their deliverance from these bonds and their restora¬ 
tion to a state of godly integrity are not the work of a 
moment, but the processes of a lifetime. Divine Service, 
itself a reciprocal communion of God and man, aims to 
capture and to perfect men for this communion; that is, to 
capture and bring in those without, and to hold and perfect 
those within. Briefly stated, then, by its Services the Chris¬ 
tian Church as the communion of saints aims to extend and 
TO EDIFY ITSELF. 


GENERAL PRINCIPLES. 


11 


2. To the glory of God, particularly as the Father of 
Christ and the Giver of the Holy Ghost. This, its highest 
and final end, commonly accepted as it is, needs to be urged 
now and then. If for example, as is often the case in the 
ministrations of the Church at large, men mix up with the 
“finest wheat” of God’s Word some chaff of their own pro¬ 
vision, such a fraud upon souls is by many considered a 
rather slight and harmless proceeding. What matters it, 
they say, if doctrine and practice are somewhat impure, to 
save souls they answer very well! To this there is a double 
answer. Thanks to the overruling grace of God, salvation 
“ as by fire ” is possible. But in view simply of the souls at 
stake, can and dare we ever be satisfied with a nip and tuck 
escape of a man’s soul? A true Christian and faithful 
steward, I venture to say, is horrified to hear any one say 
so. Then as to God, is not He dishonored and incited to 
sore displeasure by even the slightest corruption of His 
truth? If so, how dare any one, by knowingly conniving at 
error and sin in any way, shape or form, defy His will! 

To the extent any Service is impure, to that extent it de¬ 
feats its own object and end . 


§ 7 . 

As an act or series of acts, Divine Service belongs to the category 
of commemorative and festive observances. 

The central and objective essence of all worship is some 
deed, some revelation, some gift of the God of salvation. 
To commemorate such deeds, believingly to look into such 
revelations, and gratefully to rejoice in the possession of 
such gifts, is the leading characteristic of Christian worship. 
Sensible of this, the Germans say: einert ©Otteiobtettft 
feiern, to celebrate a divine service. Accordingly, every 
day spent therein is a* festival; the worshiper’s spirit is,. 


12 


BEFORE THE AETAR. 


properly, a festival spirit; the garments appropriate to it are 
festive garments; the entire programme for the day, is a 
festival programme. No doubt it was the consciousness of 
this fact that led the Church of the past to forbid fasting on 
Sundays. 


§ 8 . 

A service not directed toward mutual fellowship, or which lacks the 
giving either by God to man or by man to God, cannot, in the 
accepted sense of the term, be called a Divine Service. 

1. The gracious approaches of God to men and His 
presence among them are always and invariably intended by 
Him to lift men up into union with Himself. Likewise, 
when these draw nigh unto God, union and a closer union 
with Him should be their soul’s chief desire and prayer. 
The union and communion thus sought is first of all a per¬ 
sonal one, of Heart and hearts; but it implies and is sure to 
result in a communion of goods. God having us, He has 
what is ours; having Him, we have what is His; and this, 
both, in a manner and measure such as are possible between 
Creator and creature. 

2. Giving usually implies acceptance ; and, within the 
lines of the spiritual, a real is always a grateful acceptance, 
that is, a giving in return. Hence, when God ministers unto 
men, and these believingly receive what is offered them, their 
faith is a service with which He is well pleased. Conversely, 
when men bring their gifts to Him, God is sure to bless 
them ; and to bless them in blessing transcending by far 
anything that may have been brought to Him. “It is more 
blessed to give than to receive.” Acts 20, 35. Strictly 
speaking, to give is divine, to take is human. What a 
marvel of grace that, in a way, we may imitate God in the 
one, He imitating us in the other, and both, unto the bless¬ 
edness of giving! Now whatever may be done, where such 


GENERAL, PRINCIPLES. 


13 


a blessed intercommunication does not take place, there is 
no Divine Service; though attempts at establishing one 
there may be. 


§ 9 . 


Whilst all the spiritual substances and powers of the ministry that 
brings about, increases and perfects this fellowship are of God’s own 
direct provision, not so are all the forms and formularies, rites and 
symbols employed in its execution of like derivation. 

To show the truth and scope of this proposition it is 
only necessary to point out a fact or two, and which in the 
main will be commonly accepted as such. 

As a means, for example, of conveying to mankind the 
saving grace and truth, the inspired Word is given; but in 
their proclamation of His gracious message God has not 
restricted men to the words of inspiration. So again, and 
as another example, for a means of conveying petitions and 
praises to God, there is, among others, the Lord’s Prayer; 
nevertheless, the Lord who would thereby teach us how to 
pray, in nowise means to say that we shall pray in His words 
only. 

§ 10. 

The forms of Divine Service, and the order of procession in which it 
moves and consummates itself, are, in so far as they are not divinely 
appointed, the spontaneous products of Christian life. 

1. As products of Christian life, these forms and orders 
distinguish themselves as characteristically churchly. This 
implies a double truth. Being churchly, they are the works 
of man; but not of the natural man. Then, and for the 
same reason, they are the work of God also; but not of God 
directly and alone. The assumption is that in productions 
of this sort God works in and through man, and that under 
this influence the will and way of the latter are so drawn 
into accord with the Divine, that the work of the one is at 


14 


BEFORE THE ALTAR. 


the same time the work of the other. The work thus pro¬ 
duced we do not call simply human, because of the part God 
has in it; and we do not call it divine, in view of the fact 
that it is done by men under the ordinary solicitations and 
not under any miraculous inspiration of God. The other 
truth implied in the designation “churchly” is, that these 
products are not those of any individual but of the collective 
Christian life. Whatever of life is truly and purely Chris¬ 
tian, is never confined to one man; and any product put forth 
by any personal peculiarity, strictly speaking, is by its own 
inner claim simply not Christian. 

2. When we speak of church-forms as the products of 
the collective Christian life, we do not say that they dare not 
be and that they never are drawn up by single individuals; 
for, as a matter of fact, the latter is the rule; and almost all 
the material the Church has she owes to the individual efforts 
of her members. What is meant, and meant to be urged 
here, is that the Church cannot recognize and can have no 
use whatever for things other than those sprung up from her 
own virgin soil; and moreover, which as such strongly com¬ 
mend themselves to her. So to commend themselves, these 
products must be native and spontaneous, neither foreign 
nor forced. Even when they are the offspring of Christian 
life, if they are felt to be forced work of dry and laborious 
reflection, they will find no favor. 

§ 11. 

The power and impulse to be productive in such things are innate prop¬ 
erties of the Christian life ; and it thus possesses within itself an 
evidence that this its activity is both legitimate and acceptable be¬ 
fore God. 

1. No sooner had the Old made way for the New Cov¬ 
enant Church, than the latter felt both the need of ways and 
things new and her own God-given energy to provide herself 


GENERAL PRINCIPLES. 


15 


with them. Now that the Promised One had come, and His 
work was finished, the types and ceremonies foreshadowing 
His coming and its purpose, were felt to be no longer ade¬ 
quate to do Him full honor. Even the hopeful prophecies 
and joyous songs of the beautiful temple service began to 
lack in fullness of form and expression, so much did the 
Hope and Joy they had told of exceed the forecast they had 
made of Him. Now that the Bridegroom was come, the 
Bride must needs lay aside the habit of one betrothed for 
the garment of one espoused. And as new and unknown 
joys began to pour in upon her, new songs were required to 
give utterance to them lest the heart within her should break 
its bounds. 

2. It is surprisingly strange that among those who pro¬ 
fessedly partake of this bouyant and holy life in Christ, not 
a few are found who would deny it the liberty of a full and 
free utterance and action. Blind to this their Christian lib¬ 
erty, such people restrain and suppress their Christian life; 
and by so doing, they quench and grieve the Spirit that 
would quicken them and thus lift them up and beyond their 
own work-a-day plane of existence. Examples of this are 
found in the legalistic, Judaizing and iconoclastic tendencies 
and practices of Calvinism. The use of hymns is forbidden; 
whilst, strange to say, psalms translated and metrically 
framed by men and set to music of their own creating are 
considered quite proper; what might be the specific differ¬ 
ence between hymns and psalms so prepared, nobody but a 
psalm-singer is able to tell. Nor can any one tell, except it 
be he, why instrumental music should be out of place in the 
church, seeing that harps and trumpets were allowed the 
Jews for purposes of worship. And then, by God’s own 
appointment the people of the Old Covenant had their taber¬ 
nacles, altars, cherubs and seraphs of beaten gold, vessels 
and vestments, tapestry and needle-work, fast-days and fes¬ 
tivals, songs and choristers; and now we are told that for 


16 


BEFORE THE ALTAR. 


the more mature and free Church of the New Covenant to 
have and use such things is a wrong! 

Externals lie within the sphere of liberty, unless re¬ 
moved from it by God. The Church is therefore free to in¬ 
troduce of them into her cultus and work generally, anything 
and everything that is appropriate and conducive to a wor¬ 
ship in Spirit and in truth. 


§ 12 . 


From its very beginning, and ever since, Christian life has been rifchly 
productive of heart and hand work, meet for the sanctuary and its 
service. 

1. Already in the New Testament Scriptures we have 
unmistakable evidence of this. Themselves admitted to and 
made partakers of the mysteries of God, and, at the same 
time intrusted with the stewardship of them, the early Chris¬ 
tians had received in and with the Word and Sacraments both 
the substance with, upon and around which Divine Service 
could be built up, as also the commission to do so. Accord¬ 
ingly we read, that they “ continued steadfastly in the Apos¬ 
tles’ doctrine and fellowship, and in breaking of bread, and 

in prayers.and sold their possessions and goods, 

and parted them to all men, as every man had need” (alms¬ 
giving and offerings); ... And so they did ‘ ‘ in the tem¬ 
ple” and “from house to house” .... “praising God, 
and having favor with all people;” Acts 2, 41-47. More¬ 
over, “the assembling of themselves together. in 

the name of Jesus, for common prayer,” Matt. 18, 19-20, 
“to provoke to love and good works, exhorting one an¬ 
other,” &c. Heb. 10, 23. “ Psalms and hymns and spirit¬ 

ual songs,” newly indited, no doubt, were in use; Eph. 5, 
19; and in 1 Cor. 14, 16, the use of responses is referred to, 
a retention, therefore, of an Old Testament custom. Of 




GENERAL PRINCIPLES. 


17 


symbols and acts we find mentioned: the lifting up of the 
eye in prayer, Luke 18, 13, and of, hands in blessing, 1 Tim. 
2, 8; kneeling and prostration, as symbols of humiliation 
and of homage, Mark 1, 4. 10. 17., and Matt. 2,11, and Rev. 
5, 14; the imposition of hands, Acts 6, 6 and 8, 17; prayer 
over the sick, annointing him with oil in the name of the 
Lord Jesus, James 5, 14; and the kiss of salutation, Rom. 
16, 16. 

2. There is nothing which so graphically illustrates the 
prolific activity of the early Church in this particular field 
of labor, as does the liturgical material transmitted to us 
from that time, especially in the liturgies, so called, of St. 
James—or of the church at Jerusalem—, and of St. Mark— 
or of the church at Alexandria, and in their offshoots. 
According to the eminent liturgiologist J. Mason Neale, the 
order of worship in the early Church was a very extended 
one, as may be seen from the subjoined draft he gives of it 
in his “ General Introduction to a History of the Holy East. 
Church^ 


I. THE PROANAPHORA. 


Liturgy (orMissa) of 
the Catechumens. 


f h 
2 . 
3 ! 
■ 4. 

5. 

6 . 


Liturgy (orMissa) of 
the faithful. 


1 . 

2 . 

3] 

4. 

5. 


The Preparatory Prayers. 

The Initial Hymn or Introit. 

The little Entrance. « 

The Trisagion. 

The Lections. 

The prayers after the Gospels and the^ex- 
pulsion of the catechumens. 

The Prayers for the Faithful. 

The great Entrance. 

The Offertory. 

The kiss of peace. 

The Creed. 


II. THE ANAPHORA. 


The great Eucharis¬ 
tic Prayer. 

2 


1. The Preface. 

2. The Prayer of the Triumphal Hymn. 

3. The Triumphal Hymn. 

4. Commemoration of our Lord’s Life. 

5. Commemoration of Institution. 


) 





18 


BE FORK THE ALTAR. 


The Consecration.< 


6. Words of Institution of the Bread. 

7. Words of Institution of the Wine. 

8. Oblation of the Body and Blood. 

9. Introductory Prayer for the Descent of the 

Holy Ghost. 

10. Prayer for the Sanctification of Elements. 


The Great Interces¬ 
sory Prayer. 


General Interc. for quick and dead. 
Prayer before the Lord’s Prayer. 
The Lord’s Prayer. 

The Embolisnius. 


The Communion. 


15. 

16. 

17. 

18. 

19. 

20 . 


The Prayer of Inclination. 

The “Holy Things for Holy Persons.” 

The Fraction. 

The Confession. 

The Communion. 

The Antidoron: and Prayers of Thanks¬ 
giving. 


With regard to the authorship and age of these liturgies, 
Neale says 1) “that these liturgies, though not composed by 
the Apostles whose names they bear, were the legitimate 
development of their unwritten tradition respecting the 
Christian Sacrifice; the words, probably, in the most im¬ 
portant parts, the general tenor in all portions, descending 
unchanged from the Apostolic authors. 2) That the Lit. of 
St. James is of earlier date than A. D. 200 . . . the Lit. of 
St. Mark is nearly coeval . . .” (From Ante Nicene Fathers , 
Vol. VII.) 

Surely, a mere glance at the component parts of these 
old orders offers abundant food for reflection to us all, and 
to the anti-liturgical mind especially. 

3. This same love for the “Beauty of the Lord” in 
His holy temple, the Church has fostered more or less 
throughout all ages. Not only has she reverently preserved 
what was bequeathed to her by preceding generations, and 
by constant use kept bright its purest and choicest jewels; 
but she has diligently added to the precious store; and 
lastly, she has reduced to a scientific system the laws that 
underlie and govern this holy art-life and its countless pro¬ 
ductions. 


I 




GENERAL, PRINCIPLES. 


19 


§ 13 . 

Whereas the Christian life is subject to error and therefore only relatively 
pure, it stands to reason that the efforts of men to complete and per¬ 
fect, by contrivances of their own, the Services of the Sanctuary, are 
not faultless throughout. 

1. Worship as an expression of life is at the same time 
a confession of the worshiper’s doctrine and faith. As false 
doctrines found their way into the Church from time to time, 
corrupt liturgical elements were provided to make them prom¬ 
inent and popular. The result has been that along with the 
good material a great deal of dross and many strange composites 
have accumulated in the course of time. In not a few cases, 
the spirit of a sect can be discerned quite readily even from 
their mode of worship. 

2. The adoption and use of a liturgy by a church 
amounts to, and in fact is, an adoption of a creed or confes¬ 
sion of faith. The sense is therefore the first and chief con¬ 
sideration where the introduction of acts of worship, or a 
change of them, is contemplated. 


§ 14 . 

We distinguish between the services held by individuals and by 
families on the one hand, and those conducted by the Church on 
the other. The former are private, the latter public; and these 
only are taken into consideration here. 

1. It is not the number of persons but organization that 
underlies the difference of private and public worship; and 
their essential difference . consists in the public or official 
preaching of the Word and administration of the sacraments, 
the latter acts being functions which, by divine institution 
and with a view to order, belong to Christian congregations 
only. 


20 


BEFORE THE AETAR. 


2. Private devotions are, nevertheless, of such great 
importance that the Church should under no circumstances 
neglect to make ample provision for them. Her members 
should be furnished with the richest material and the best 
forms available, and be instructed how to use them. A 
good order of family worship is of incalculable value; and 
it would not be out of place at all for Liturgies to pay more 
attention to this subject than is usually given it. Though a 
subordinate one, without doubt it is a task properly coming 
within its jurisdiction. 


§ 15. 


The several signs and ceremonies, forms and acts an order of Service is 
made up of, are either such as are already given and therefore 
fixed, or such as are provided for by the person officiating, and 
therefore variable. To the latter class the sermon and the so-called 
free prayer belong; but whatever precedes, intervenes and follows 
these portions, belongs—at least should belong—to the former class. 

1. The monotony which might result from this exact¬ 
ing restriction to so much of what is, so to say, ready-made 
and on hand, finds ample relief in the idea of the Church 
Year underlying the demands of this proposition. The 
Church Year is the foundation-stone of liturgies; removing 
it, the super-structure falls to the ground. Nor is there any 
adequate substitute for it; without it, or something very 
much the same thing, no established order and annual 
round of services is possible. It is an idea, and therefore it 
may impress some with the thought that we make too much 
of it both in our claims for it and in the use we put it to. 
However, it only seems so; for the Church Year is not an 
abstract but a very concrete idea. It is governed by and it 
comprehends, in general outline, the life of Christ; and it 
aims to satisfy, in the most approved order, the needs and 
wants of Christians. Since Christ is the “All in all,” also 


GENERAL PRINCIPLES. 


21 


of Divine Service, and the substance ministered is wholly 
His, what better way to study and worship Him could 
Christians find than the one suggested by His own life. 

2. According to the calender of the Church Year every 
day of worship has a meaning of its own; and slightly 
specific though this is in some cases, it is enough to distin¬ 
guish one day from another. Of this account is taken in the 
liturgy; so that as each day is set apart to celebrate some 
particular revelation of God, the forms prepared for it give 
expression to the ruling thought or fact of the day. More¬ 
over, these days are again so grouped as to form cycles, 
somewhat analogous to the seasons of the civil year; this 
adds another and very pleasing diversity to the year’s course. 
Mere preconception has led to strong prejudices against Ser¬ 
vices arranged on such a basis; the verdict of experience is 
that they are delightful, and that the longer a person partici¬ 
pates in them, the more they grow into his favor. 

The minister, as liturgist no less than as preacher, 
should have a fair understanding of the Church’s year, and 
the idea running through it. 

§ 16 . 

The Science of Liturgies treats of the fixed parts of Divine Service, and 
of their orderly arrangement. With the free and variable parts it 
has nothing to do, except that it assign to them their place, re¬ 
strict their number and length, and demand that they be in har¬ 
mony with its own appointments. 

1. The entire material constituting a Service, and its 
ordering, are thus assigned: the prescribed and fixed, to 
Liturgies; the free and variable, to Homiletics. 

2. From what was said in support of the preceding 
section, it follows that, as a rule, the minister as priest or 
liturgist, not as pastor or preacher, determines the character 
and scope of the regular services; really and in the end, it is 


22 


BEFORE THE ALTAR. 


the Church herself that does this through the liturgy she 
places into the hands of her servants. If the pastor or 
preacher sets aside—as he may under the stress of justifying 
circumstances—the idea of the day, the harmonious con¬ 
tinuity of the day’s service will be broken, unless he sub¬ 
stitute for certain parts of it such others as are in keeping 
with the nature of his discourse and its special import and 
object. 


§ 17 . 

It lies within the common and public nature of the things here in ques¬ 
tion that they can be invested with, or be divested of, their liturgical 
character only by the common and public action of the many, the 
body of worshipers. 

1. This action may be formal and positive, or informal 
and simply acquiescent. It is—among us at least—consid¬ 
ered a matter of course that the confessional status and 
synodical belonging of a congregation involve the propriety 
if not the obligation on its part to use the liturgy of the 
general body it is in churchly connection with. Such 
being the case, the choice of a liturgy is seldom made by 
separate and formal action. 

2. This is a subject of no small importance; for, as we 
have seen, liturgies are confessions of faith. Every congre¬ 
gation should therefore be fully conscious of its authority in 
this matter, and of the responsibility that goes with the 
rights she has. An individual, say a liturgiologist, may pre¬ 
pare material very suitable for liturgical purposes; or he 
may quite reasonably suggest the introduction of one act 
and the exclusion of another; he may commend displace¬ 
ment of parts here for parts there, and thus in many ways 
labor to correct, to enrich and to beautify a church’s service: 
but beyond this he has no power nor authority. Concretely 
and practically, nothing becomes liturgical except by the 
action of some congregation or church. Thus it may be 


GENERAL PRINCIPLES. 


23 


said that even Luther’s Formula Missa really obtained its 
concrete liturgical character only by the churches’ adoption 
of it. 

3. It were well if some pastors were a little more heed¬ 
ful in this regard of congregational rights. Not a few take 
liberties with the forms placed into their hands, by omissions 
here and additions there, just as some whim at the time sug¬ 
gests. The evil in most cases is a twofold wrong: trespass¬ 
ing upon the rights of others, i. e. of the church they serve, 
and making sad havoc of property held in trust. For 
example: the Invocation is sometimes rendered, In the 
name of God the Father, God the Son, etc.; and in the New 
Test. Benediction we hear of “the comfortable fellowship 
and communion of the Holy Ghost.” $erf)Urtgen f)eij3t matt 
bd3—downright corruptions, that is what such changes are. 

§ 18. 

The language employed in the Service, whether it consists of words or 
symbols, must conform to the holy truth it would convey and con¬ 
duce to the end it would serve. 

That is, it should be sacred and simple, as is the lan¬ 
guage of Scripture. This does not mean that the truth 
must, so to speak, lie on the surface and expose itself even 
to the eyes of the profane; but that, if it be hidden, its 
covering be such that it will not effectually veil it from any 
Christian eye, even if this be somewhat dull. Whatever it 
is that is locked away and out of sight, the key to it should 

be such as can be handled by a child.-As to wine, so to 

language, a certain delicious flavor is lent by age. Its close 
conformity to Scripture and the fact that it breathes the 
spirit of a more childlike past, may be said to account for 
the charm that falls upon us again and again as we worship 
in speech worded for us by sainted persons of past genera- 


24 


BEFORE THE ARTAR. 


tions. Whilst this is a feature that should commend to us 
the labors of our forefathers, too much should not be made 
of it as is the case in the Romish Church which, in its ser¬ 
vice, retains the Latin language. 

$ 19 . 

By its liturgical feature the all-important properties (i) of objectivity, (2) 
of communion, (3) of universality, (4) of distinctiveness, and (5) of 
impersonality, are secured to the service. 

1. In the sermon, which occupies nearly, if not fully, 
one-half of the time usually allotted to worship, the Chris¬ 
tian individuality finds expression; its content is therefore 
more or less the subjective thought, volition and emotion of 
a single person. This relatively free and personal utterance 
may do full justice to revealed truth on the one hand and to 
its assimilation by the body of hearers on the other; and 
again it may not; it depends wholly on the preacher. The 
satisfying fullness of the sermon rests with the person—the 
one person—who makes it; that is its strength, and, alas, it is 
its weakness too. In all likelihood it will fall short at times 
of what it possibly might and reasonably should be. How¬ 
ever faithful the man and whatever his gifts, he is, after all, 
only a man. Then, there are few if there are any whose 
minds are able to survey, comprehend and do justice to all 
the privileges and to all the duties of the hour. If such is 
the case in the light of favorable possibility,—and it is in 
this that I have presented the case—, how is it in it^ every¬ 
day reality? 

In its liturgy a body of worshipers makes provision 
beforehand to meet all such emergencies and to make good 
all such defects in reasonable measure. It gives, in the first 
place, a summary of saving truth in general, as also of the 
truth of the day in particular; and, in the second place, it 
furnishes expressions for confession, petition and praise to 


GENERAL, PRINCIPLES. 


25 


the common iaith and needs and joys of the worshipers. 
Thus, and certainly in a way the most happy, do the many 
supply themselves with all such things as the one—the 
preacher— may fail to give them. 

2. Another advantage is that of an actual communion 
in worship, or of a direct common and conjoint participation 
in it. Here the many are not asked to follow the arbitrary 
lead of any one man, as is the case where improvised orders 
or disorders are in vogue and where the followers, and per¬ 
haps the leader too, do not know at the one moment where 
they shall be in the next. No, here is a mode that enables 
both pastor and people to worship with premeditation and in 
unison — as from one mind and with one mouth, and each 
one acquainted with the way. Passivity on the part of the 
congregation is largely reduced and made to give way to 
elected positive action. Besides, it puts a wholesome re¬ 
straint upon the personal vagaries of those ministers who 
are over-ready to make a display of themselves and to im¬ 
prove upon the works of others. In short, stability of parts 
and in the succession of parts, whilst it is the only safeguard 
against certain evils, is at the same time the only foundation 
on which a really common and united worship can be 
built up. 

3. And a worship extending far beyond the narrow 
limits of the worshiping congregation — a worship, in fact, 
that becomes one with the worship of countless other con¬ 
gregations, it may be in all parts of the earth. On this day 
and at this hour a vast multitude of believers, scattered as 
they are throughout the world, and speaking as they do in 
different tongues, yet all praying the same prayer, receiving 
the same absolution, giving the same thanks, confessing the 
same faith, learning the same lessons, contemplating the 
same text, making the same intercession, receiving the same 
benediction—yes, it is a sameness, but in and through it 


26 


BEFORE THE AETAR. 


what a power and grace of comfort, of encouragement, of 
victory, of joy and of glory to God’s people ! If it be said 
that in substance this world-wide unity of worship exists 
anyway, no matter what the form, it may be answered that, 
if so , such unity certainly deserves expression in order to be 
brought to the consciousness of the people ; but the adequate 
expression of unity is uniformity. 

4. To a great many people within, and especially with¬ 
out, the Church, the mode of worship is a sign and an en¬ 
sign of some particular church-faith ; and not without reason. 
On this account, and since worship is itself a confession of 
faith, why should the mode of worship not be made a dis¬ 
tinguishing mark such as people naturally take it to be ? 
Whoever believes such marks to be highly useful and in part 
necessary — and every sensible person will admit that they 
are—cannot but deplore the attempt to deprive the serv¬ 
ices of the Church of this particular feature. In the line of 
faith-standards and their purpose, there is nothing that can 
be made so generally useful as the regular church-services to 
which everybody has access. This however can only be 
done by having the services characterized by a certain dis¬ 
tinctive uniformity and stability — that is, by making them 
typically liturgical. 

5. Another feature that must commend established forms 
to all thoughtful and fair-minded men, is their rigid imper¬ 
sonality. When they are in use, the children of the poor 
are baptized and confirmed and united in marriage, their sick 
are communed and their dead buried, according to the same 
ritual that is employed under corresponding circumstances 
among the rich. The Church “ hath no respect to per¬ 
sons,” and manifests none. Her liturgy is based on the 
very fact that “ we are all one in Christ Jesus,’” be the dif¬ 
ferences of our condition, race and station ever so great. 
Should the officiating minister, however, slight the one and 


GENERAL, PRINCIPLES. 


27 


favor the other by drawing in untoward distinctions, the 
liturgy in his hands will judge him then and there; whilst 
his people will know that every departure of this kind is a 
personal venture, and therefore one for which the Church he 
serves is not to be held responsible. 


28 


BEFORE THE ALTAR. 


PART II. 

MATERIAL ELEMENTS. 

Inasmuch as the mutual fellowship of God and His 
people underlies, pervades, and gives character and purpose 
to all Divine Service, the liturgical material is most naturally 
classified in accordance with the notion thus governing it. 


§ 20 . 

Divine-human fellowship — as are fellowships generally — is intent on 
completing and perfecting itself, both intensively and extensively. 
To the achievement of one or both of these objects all its material is 
adapted and all its activity is directed. 

1. To perfect itself the Church exercises its member¬ 
ship by communion in the things that are God’s, (see j§ 5, 
Annot. 1); and it blesses with the blessing of God the chief 
life-relations of its members. When, in the first place, 
Christian fellowship is thus placed into a subject-object re¬ 
lation with itself, there is nothing contradictory and unnat¬ 
ural about this in any way whatsoever. Instances may be 
observed in nature where the expenditure of force in no wise 
weakens but actually strengthens the agent at work. By its 
own practice, for example, any one of the human senses can 
be improved; the same is true of the muscles, and then es¬ 
pecially too of the mental faculties. And even so it is in 
the still higher sphere of the spiritual: to the man of God 
the Scriptures say, “Exercise thyself unto godliness!” and 
the godly who heed the advice, know the profit thereof. 


MATERIAL, ELEMENTS. 


29 


Applying this general, if not universal law to Christian fel¬ 
lowship, we have the following facts. The Church is a 
communion, but not wholly pure and perfect as yet; and it 
is a communion of saints , hence organic in its nature, and 
therefore subject to constant growth; this growth, — a pro¬ 
cess both of secretion and of assimilation — depends not only 
on the taking of spiritual meat and drink, but also on the 
spiritual exercise of self. 

The life-relations, above referred to, are mainly the state 
of marriage, and the more prominent and specific vocations 
and stations of humanity; and these, considered as spheres 
within which the Christian life is called to approve itself and 
prove itself useful to the fellowship, are appropriate objects 
for Divine benediction and for churchly intercession. 

2. To extend itself Christian fellowship brings into 
requisition and use. also such means and agencies as serve 
to increase, from the masses without, its membership. The 
means through which a person is effectually regenerated and 
made one with the people of God are of course such as are 
divinely instituted and made efficacious for that end; but 
subordinate and auxiliary to them there are others, of human 
invention it is true, but yet very useful in their way: some, 
by way of bringing men under the influence of the Spirit of 
regeneration; others, by serving as a sort of frame-work to 
the means proper; and others again as safeguards to them. 
The most important and best approved of such instrumen¬ 
talities the Church formally consecrates to her use; and this 
has led to established forms of dedication. 



, ■ , ,y.\ 


30 


BEFORE THE AETAR. 


§ ai- 


The liturgical material, classified with reference to its use, and set after 
the order of genesis and growth, may therefore be gathered together 
under two heads, 

I. Such as is employed in acts of Initiation and Dedication; 
and 

II. Such as is employed in acts of Communion and Bene¬ 
diction. 

This must be taken for a convenient grouping rather 
than for a strictly logical division; for everything done by 
the Church to build herself up from without is at the same 
time conducive to her inner self-edification; and the same 
may be said of the latter with reference to its effect in the 
direction of the former. The division, if such it may be 
called, is therefore based on the leading objective points of 
the two classes of acts. 

I. ACTS OF INITIATION AND OF DEDICATION. 

i ACTS OF INITIATION. 

§ 22 . 

The acts of Initiation are A) Baptism; and B) Confirmation, Ordina¬ 
tion, and Induction or Installation. 

Viewed simply as acts of initiation, and these as coming 
into application according to the normal course of Church- 
extension, the following facts present themselves. By its 
baptism the child is made a member of the body of Christ, 
numbered with the family of His Church, and placed under 
her maternal charge. By confirmation the Christian youth 
is admitted to full spiritual membership. By ordination the 
candidate of theology is set apart for the office of the min- 


MATERIAL ELEMENTS. 


31 


istry at large; and by his installation he is formally intro¬ 
duced to the particular pastorate that has called him. The 
same is true of the installation of “helps.” Of these acts, 
baptism alone is divinely ordained. 

BAPTISM. 

§ 23 . 

Because of its Divine appointment, and of its regenerative and sanc¬ 
tifying efficacy, Baptism is coordinate with the highest of holy acts. 

It is the foundation proper of the whole Christian life, 
the sacrament of regeneration, and the only means of grace 
applicable to man in his infancy. In, with and through it, 
according to the gracious will of God, the new-born child of 
earth is to be made at once the child of heaven. From it, as 
a merciful laver, man comes forth a child of God and a 
member of His Church. To symbolize this order, the font 
is properly placed in the forepart, if not of the sanctuary 
then of the upper section of the auditorium. 

Baptism is a most holy act and replete with grace: it 
should be esteemed accordingly and, despite its frequent 
occurrence, be administered with becoming solemnity; then, 
being a public act, it should take place in the presence of 
the congregation and with its participation in it. Thus too 
will the child’s actual incorporation into the Church be out¬ 
wardly signified by its first presentation in the house and 
assembly of the Church. 


32 


before the altar. 


§ 24 . 


The real and efficient Baptizer is the Triune God; the trustee and 
steward of this sacrament is the Church; its actual administrator, 
for and in behalf of God and His Church, is the person thereunto 
called by them, to wit, the minister. 

1. This is to remind the person officiating in what 
capacity he acts; moreover, to whom he is accountable, and 
in what way and to what extent. As to his position, the 
presumption is that he serves one Master, the will of the 
people for whom he acts being one with the will of the Ford 
he serves, and whose will he must ever hold supreme. 

2. It is understood throughout the Church that in case 
of necessity any member shall consider himself called to 
administer baptism. This then is not a breach of order, but 
order adapted to emergencies. A person acting on this 
silent call, performs baptism in the name of the Church and 
for God no less than the person formally appointed to do so; 
and a baptism thus executed is a true and full baptism, 
though for other reasons, it is well to have it publicly 
approved. That this may be done, liturgies are furnished 
with forms confirmatory of baptisms thus performed. 


§ 25. 


The essentials of the baptismal act are: the application, to the bap- 
tizand, of water “in the name of the Father and of the Son and of 
the Holy Ghost.” 

“Go ye therefore, and make disciples of all the nations, 
baptizing them in the name of the Father and of the Son 
and of the Holy Ghost.” Matt. 28, 19. These words of its 
institution contain all the essentials of baptism. A sacra¬ 
ment, considered as an act really executed, consists: first, 
of the earthly substance commanded; secondly, of the heav- 


MATERIAL, ELEMENTS. 


33 


enly substance promised; and thirdly, of the application of 
these two “elements”, mysteriously combined, in a manner 
and for a purpose divinely enjoined. Which one of the 
earthly substances is to be used; what are the several gifts 
and graces comprehended in the heavenly substance; and 
who is a proper subject for baptism: these, and others, are 
questions which the Scriptures answer more particularly 
elsewhere, and which invite to a study outside of the prov¬ 
ince of liturgies. 


§ 26 . 


The originally simple rite of Baptism has been much enlarged by the 
Church; and although such additions are not essential to the sacra¬ 
ment as such, there is, nevertheless, a relative necessity for some 
of them and an appropriate use for others. 

The several elements of the ritual that come up for con¬ 
sideration here, are designed: 

First , to set forth, by words and symbols, the nature, 
object and efficacy of baptism; 

Secondly , to serve as safeguards to both, the right 
administration of this sacrament and to the blessings con¬ 
ferred by it; and 

Thirdly , to beautify the holy act and to show forth the 
Church’s high esteem for it. 


3 


34 


before the aetar. 


§ 27. 

Of the verbal and symbolic acts more or less in use among our churches 
we mention only such as seem to require some note of information 
or some elucidation. 

1. The verbal. These are: a) the Introduction*, the 
Charge** to parents or sponsors, the readingf of Mark 10, 
13-16; b) the Questions ft; c) Exorcism. J 

2. The symbolic. These are : d) the repeated pouring 
or sprinkling; e) the sign of the cross; f) vestments.++ 

Ad a.) Sponsors — already mentioned by Tertullian 
(A. D. 200), de bapt. c. 18 — are persons who assume paren- 

* Freely from Luther. 

** Substantially from Osiander’s Tauf-buechlein. 
t Introd. by Luther, 
tt From the ancient Church, 
t From the earlier days of the Church. 

ff Quite naturally our baptismal formularies are not so much new 
creations as adaptations from the one in use throughout the Western 
Church in Ante-Reformation times. This ritual abounded in all sorts 
of notions and performances, and most of them ridiculously supersti¬ 
tious. In the first edition of his „j£auff)ucf)feitt" Luther had retained 
a great deal of this rubbish, (which, however, in his subsequent edi¬ 
tion of the same book he in most part omitted) as may be seen from 
the following list. 

1. The exsuffiatio, (in connection with exorcism.) 

2. The salt, (placed upon the tongue of the person baptized, to 
signify, as the Catechismus Romanus will have it, that the one bap¬ 
tized shall “find a taste for good works”.) 

3. The sign of the cross, (to signify that by baptism the mind is 
opened to things divine.) 

4. The spittal, (with reference to John 9, 6, and with which the 
nose and ears are touched because baptism “enlightens the mind for 
the understanding of the truth.) 

5. The chrism, (the holy oil applied after the abrenunciation.) 

6. The chrism again (this time upon the head as anointing unto 
membership of Christ’s body.) 

7. White garment or cloth, (emblem of innocence.) 

8. Burning candle, (symbol of love.) 

9. The name of some saint, (as a patron for life.) 



MATERIAL ELEMENTS. 


35 


tal obligations to the child presented* by them for baptism. 
So long as the natural parents live and do their Christian 
duty, the sponsors assist them; but should the former neg¬ 
lect their duty or die, the latter are bound by their own vol¬ 
untary act to take their place. From this it may be readily 
seen, both, what this office is and the importance attaching 
to it, as also, what are the proper qualifications of the per¬ 
sons to be elected to it. The liturgy points out to them 
their duties, formally binds them (e. g. “do you promise to 
use” etc.) and admonishes them to a faithful discharge of 
their task. (The history of many pious persons furnishes 
ample evidence in support of this good old custom of select¬ 
ing sponsors for one’s children.) 

Ad b.) The Questions are three, and are addressed 
either to the persons presenting the child, thus: “Do you, 
in the name of this child, renounce .... Do you believe 
in God the F .... Do you desire that this child should be 
bapt. . . . or to the child itself, thus: “Do you renounce 
.... Do you believe .... Do you desire ...” 

In the first rendering we have a statement of the faith 
upon and unto which the child is to be baptized, as also of 
the life to which it is to be brought up. At the same time 
the words are so put as to constitute an inquiry into the 
faith, life and purpose of those bringing the child, and are 
thus a basis of the charge obligating them to see to it that 
the child be educated accordingly. 

The second rendering, the direct questioning of the in¬ 
fant, is a feature strikingly strange to an evangelical mind; 
and one in which the import and purport of the questions 
may well awaken the strongest adverse doubt as to their ad¬ 
missibility. The explanation that the earlier Church simply 
applied to infants without change its form of adult baptism, 
tells us how this mode of interrogation came to be intro¬ 
duced; but that does not remove the objections raised against 
it on doctrinal grounds. In its defense, the following points 


36 


BEFORE THE AETAR. 


have been urged: first*, children born of Christian parents 
have faith; secondly, faith must precede baptism; thirdly, 
the faith of the sponsors, or of the Church, counts by sub¬ 
stitution for the faith of the child; fourthly, this mode of 
questioning can not only be justified but must even be de¬ 
manded on liturgical grounds. On the other side it is urged 
that this form, taken as it reads, is contrary: first, to the 
doctrine of original sin; secondly, to the doctrine of bap¬ 
tism; thirdly, to the true intent and purpose of sponsorship; 
and fourthly, to fundamental rules of liturgies whereby 
everything obstruse and misleading is to be discarded. (For 
an extended discussion of this and of item c.), see Theolo- 
gische Zeitblaettei' , Vol. III., p. 257.) 

Ad c .) Exorcism is retained among us to a limited ex¬ 
tent. In the controversy which has led to its discontinu¬ 
ance, the arguments were, for its retention: first, it bears 
testimony of the originally sinful and enslaved condition of 
the baptizaud; secondly, it sets forth the sanctifying and 
liberating efficacy of baptism; thirdly, it is the expression 
of a courageous and defiant faith; fourthly, it is to be con¬ 
sidered not as an actus ejfectivus but as an actus sigyiifica- 
tivus; and as a prayer rather than an exorcising proper; 
fifthly, it is historically of doctrinal significance; and sixthly, 
its abolition might give unnecessary offense. Then, by a 
few over-zealous friends it has even been claimed that the 
wicked spirit must be expelled before baptism may be ad¬ 
ministered, and that the Church is endowed with power and 
authority to do this very thing. Against its retention: first, 
to the doctrines of original sin and of baptism the Church 
can bear witness in other and warrantable ways; secondly, 
exorcism rather detracts from than sets forth the efficacy of 
baptism; thirdly, taken as they read, these words declare the 
baptizaud to be a person possessed; fourthly, it is next to 
blasphemy to use such words as words of prayer; fifthly, it 
is a relic of papism; and sixthly, it is a lying ceremony, and 


MATERIAL, EREMENTS. 


37 


one that corrupts the whole baptismal formula. (See note 
ad b. at the close.) 

Ad d.) The threefold pouring or sprinkling is a thing 
quite natural, and is evidently.intended to express by gesture 
what is said in words, namely, that the act performed takes 
place in the name of the Trinity. So viewed, it assumes a 
confessional character; and hence, though not essential yet 
once introduced, it should not be omitted. 

Ad e.) The sign of the cross — crux usualis x — is re¬ 
tained in many German liturgies in connection with the 
benediction, with the consecration of the “elements,” and 
with baptism. It is an expression of benediction in the 
name of the Crucified when once, and of the Trinity when 
thrice repeated. More particularly, it is a gesture pointing 
td Christ as our refuge and help. 

Adf.) In the early days of the Church a white gar¬ 
ment was given to adults, and a white cloth or covering — 
sudariolum — to infants at their baptism, as an emblem of 
purity of heart wrought through holy baptism. Hence the 
present custom of presenting children for baptism arrayed in 
white. 

Remark. — The custom prevailing in some congrega¬ 
tions of having children baptized at home or in the parson¬ 
age is not only in itself a trenching in some measure on the 
solemnity of the act, but often leads to other things not be¬ 
coming to it; such as ministers officiating with their “study- 
gown” and their slippers on; and the company present in 
shirt-sleeves, with bare feet, etc. etc. Everything should 
be done to have the • rite performed with due reverence 
and amid surroundings which at least do not clash with its 
.sanctity. 


before: the altar. 


CONFIRMATION. 

§ 28. 


The rite of Confirmation is a formal and solemn mode of admitting to 
altar-fellowship the baptized catechumens of the congregation. 

1. There can be no doubt that historically this act is 
closely* connected with the laying on of hands in apostolic 
times, and whereby miraculous gifts were communicated. 
Compare with Acts 8, 12-17 and 19, 5-6 the statements in 
Acts 2, 38. 39 and 16, 15-33; etc. On the strength of apos¬ 
tolic precedent, the Church at first connected this act with 
that of baptism. Before long, and without such warrant, 
sacramental efficacy seems to have been ascribed to it, as 
also to the anointing shoved in between these two acts, to 
wit, the imposition of hands and baptism. This proved de¬ 
rogatory to the sacrament, which was in consequence held 
to have only a negative effect — the ‘ ‘ putting off of the 
flesh”; whilst the ceremonies were esteemed to have posi¬ 
tive powers: chrism, the conferring of the priesthood, 1 
Pet. 2, 9; and the imposition of hands, the bestowal of 
the Holy Ghost. (See Kurtz Ch. Hist. § 32.) The Lu¬ 
theran Reformation did away with the so-called sacrament 
of confirmation, and gradually introduced (Bugenhagen, and 
in Pommerania?) for it the evangelical rite of confirmation. 

2. If the apostolic laying on of hands could not, in 
the true sense of the term, be called a sacrament, was in fact 
only a special and temporary chrismatic power for extraor¬ 
dinary ends, much less can confirmation be said to be a sac¬ 
rament or even a divine institution. It neither has sacra¬ 
mental efficacy nor is it necessary to salvation. It is a 
churchly rite, nothing more; and the necessity of it is only 
a relative one. But whilst our churches so hold, it is to be 
feared that among our people there are those who make too 


MATERIAL ELEMENTS. 


much of it -— look upon it in some vague way as sacramen¬ 
tally efficacious and essential to salvation. An injudicious 
statement of reasons for its retention and the impressive 
ceremony of its performance, have, no doubt, led to errone¬ 
ous impressions. The utmost care should therefore be taken 
in the instruction on this subject, as also in the requirement 
of this act and in the way of its performance. 

3. The authorization of a person, henceforward to par¬ 
ticipate in all the spiritual privileges of the Church, is an act 
of such weight and consequence to the person and congrega¬ 
tion concerned in it, that the mere thought to have it take 
place without witness and ceremony cannot be entertained. 
The public announcement, say by the minister, that the 
avowed faith and purpose of the candidate are such as to 
entitle him to admission and that therefore he is received, 
might suffice and could be allowed by way of exception; but 
that such a bare statement is not a safe and satisfactory 
modus procedendi in a matter so eventful, requires no proof. 
On the one hand, the entire body should consider it its duty 
to convince itself as such that the applicant for membership 
is duly qualified for and earnestly desirous of it; and on the 
other hand, the occasion of welcoming a new member, or 
members, is one of great joy, and therefore deserves to be 
celebrated. Thus an adequate ceremony of some sort be¬ 
comes necessary; and the time-honored ceremony of confir¬ 
mation answers the purpose admirably. 

4. The leading features of a confirmation formula are: 
first, the exhortation; second, the confession of faith on the 
part of the candidates and their promise of fidelity; thirdly, 
the act of initiation proper, including special forms of bene¬ 
diction accompanied with the laying on of hands. 

5. In case the catechumen has not been baptized, the 
formula of adult baptism covers also the act of confirmation. 
Or, if such a candidate is one of a class of baptized catechu¬ 
mens an appropriate arrangement can be made as follows: 


40 


BEFORE THE AETAR. 


Place the person in or near the middle of his class, baptize 
him, abridging the formula to its essentials, to wit, the three 
questions and baptism proper, and then proceed with the 
confirmation of the entire class — that is, the person just 
baptized included — according to the liturgy. Another way 
is: to baptize such a person at some preceding service, say 
in connection with the examination or confession services, 
if such are held separately. However, the writer gives the 
preference to the former arrangement. 

ORDINATION. 


§ 29. 


By Ordination a person is publicly and solemnly set apart for the work 
of the ministry within the Church in whose name the rite is per¬ 
formed. 

1. The evangelical rite of Ordination is based on the 
Gospel ministry as a divinely instituted office, Matt. 28; Acts 
1; 1 Cor. 12; etc., and is supported by apostolic usage; Acts 
6, 6; 18, 3; 1 Tim. 4, 14; 5, 22; and 2 Tim. 1, 6. Its chief 
purpose is, to secure the right administration of the means 
of grace; to preserve the peace and order of the Church; to 
attest publicly, and thereby at the same time confirm the 
person ordained in his conviction, that he is called to the 
ministry; and lastly, by common intercession to invoke upon 
him the blessing of God unto a faithful discharge of the office 
then and there committed to him. 

2. The constituent parts of the Ordination ritual are, 
in the main: first, a preface, setting forth the ministry as an 
office divinely instituded, as being of the very highest im¬ 
portance, and the work as one to be well done; secondly, 
the obligation , or, the public avowal of the candidate that he 
will administer the Word and Sacraments in full accord with 


MATERIAL ELEMENTS. 


41 


the Confessions of the Church; thirdly, the authorization , 
whereby, with the laying on of hands and prayer, the office 
is committed; fourthly, the prayer of thanksgiving and in¬ 
tercession; and fifthly, the dismissal , being a brief charge to 
faithfulness and closing with the Pax. Nos. 2 and 3 are 
essentials in this act. 

3. It is evident from the nature and object of this act, 
that ministers passing over from one church to one of an en¬ 
tirely different faith, by so doing annul their ordination and 
forfeit their certificate; they may, therefore, very properly, 
be ordained again. If this is not done by separate rite, then 
should the act of their admission to the church they enter be 
such as to cover the essentials of ordination. 

INDUCTION. 


§30. 

By his induction or installation, the person called to a particular pastor¬ 
ate, is openly and formally invested with the office thereof. 

1. A close study of the Scriptures will show that 
originally there was but one act of investiture, the “laying 
on of hands”; and by this the subject was either assigned 
to take charge of general mission work or of an established 
congregation. Of either two distinct acts or of a double 
one, no trace is found in the Church until the notion of the 
hierarchy began to assert itself. 

Euther did not merge the two acts he found in vogue, 
into one again. To ordain, he says, means to call a person 
to the ministry and to commit this office to him; and, if 
others at other places desire it, we at Wittenberg ordain and 
send them ministers. Vol. 31, p. 359; Erl. Ed. So, when 
at the close of his Ordination Formula , Vol. 64, p. 293, ib.— 
he says that ‘ ‘ written or printed Testimonia shall be handed 


42 


BEFORE THE AETAR. 


to the Ordinatis , signed by the superintendent and other 
persons, from which it may be seen that the persons named 
have been admitted to the office of the ministry and are not 
false teachers,” it is evident that to him Ordination was not 
one and the same thing with Induction. Accordingly both 
acts, though closely related, have been retained in the 
Church ever since; still much might be said in favor of 
merging them into one, and of having the act so combined 
take place in the parish the candidate is first called to serve. 

2. The formula of this act embraces: first, a summary 
exposition of the mutual relation of pastor and people, with 
exhortation to its observance on the part of both; secondly, 
the investiture; and thirdly, prayer with votum. 

3. The several offices of teachers, elders, deacons, etc., 
are, in so far as they are parts of the Gospel ministry, en¬ 
titled to much the same solemn treatment; hence the several 
formulas for the introduction of teachers, vestrymen, etc. 

2) ACTS OF DEDICATION. 

§ 31. 


Grounds and buildings and their appurtenances, when intended to serve 
exclusively religious purposes, are solemnly dedicated, each to its 
particular use. 

1. About the propriety of such acts, there can be no 
doubt. Scriptural precedent justifies not only the dedication 
of things to the service of God, but also the employment of 
symbols and signs in the act or ceremony. See e. g. Exod. 
29f 36. 37; 1 Kings 8; 2 Chron. 7, 1-3; and with them com¬ 
pare Luke 19, 45. 46. 

2. The sanctity of things thus consecrated lies wholly 
in the holding and the use to which they are put. There is 
no change whatever in the property or character of the ob- 


MATERIAL, ELEMENTS. 


43 


ject itself, and to think so is superstitious. By its dedica¬ 
tion the object is separated from all profane uses and set 
apart for some holy purpose. 


$ 32. 


Dedications among us are, as a rule, confined to things that are to be 
used for religious purposes. 

1. Considered in the abstract there can be no objection 
to dedicating religiously things intended for secular use, such 
as public buildings, bridges, private residences of Christians, 
etc. But in view of the desecrating abuses to which such 
objects are frequently subjected it is well that now-a-days 
the Church is seldom called on to perform offices of this de¬ 
scription. Besides, the generalness of dedicatory acts which 
would thus ensue, would have a tendency to detract from 
the solemnity of the ceremony. However, if the services 
of the Church are asked for, they should in no case be 
granted unless there is a reasonable certaintly that the Word 
of God and the prayers of the Church are really desired. 
For display and sacred acting the Church should in no case 
lend her services. 

2. Holiness is spiritual purity and beauty. From this 
it follows that everything intended either to symbolize or to 
subserve in some way the spiritual holiness, should be some¬ 
thing adequately clean and comely and beautiful. . . . Cari¬ 
catures, for example, are altogether out of place among holy 
things. Dust and dirt, rickety stove-pipes, broken windows, 
muddy walks and noxious weeds, etc,, are desirable no¬ 
where; but in or about places intended to be sacred, they 
are profaning nuisances. 

/ 


44 


BEFORE THE ALTAR. 


§ 33. 

Of the objects that merit the distinction of dedicatory rites, we mention, 
in part for consideration: 

First, church-edifices, including fonts, pulpits, altars, com¬ 
munion vessels, organs and bells*; 

Secondly, the Church’s school, college and seminary buildings; 
then her homes for the orphans, for the aged, for the poor, 
for the sick; and 

Thirdly, the cemeteries of the churches. 

1. Church dedications. When an edifice is set apart 
for worship, it signifies that it is thereafter to be used for 
holy purposes only. Note well, first, for holy purposes. 
That excludes all false w r orship. Wherefore, to dedicate a 
church for the propagation of one faith, say, in the morn¬ 
ing, and of another in the afternoon, is, to say the least, a 
perversion of the holy rite. ‘‘Union-churches” should not 
be built; but if they must be, they should not be dedicated. 
Secondly, for holy purposes only; that means, that every¬ 
thing secular and profane shall be kept out; and therefore, 
unless this be seriously intended, the building should not be 
consecrated. 

Formulas for church-dedication include and make special 
mention of the pulpit, altar, organ, bells, etc. If any of 
these items are not provided at the time, the naming of 
them is omitted; and when supplied subsequently, they are 

* The first use of bells is by some dated back to A. D. 400; by 
others, and perhaps more correctly, to 600. See Alt. I, p. 68. Church- 
clocks, 14 cent. Ibid p. 70. 

Symbols, such as the Cross and Crucifix, the Lamb, Vine, Palm, 
Dove, Ship, and e/fros =. ’IrjtrouG XpiGTuff, Oeuo Tidq, Ewrijp were 
in use from the earliest times. Ibid p. 105; as also, somewhat later 
(3d cent. ?) portraits of Christ, etc. yestments are of Old Testament 
origin. The same may be said of lamps and candles. See Exod. 
27, 20. 



MATERIAL ELEMENTS. 


45 


consecrated separately. It is very appropriate to do this at 
the time of their first use. 

The church to be consecrated should be opened, after a 
brief preliminary service — usually the singing of a hymn — 
in the name of the Trinity; the entrance should be orderly, 
the person or persons officiating followed by the vestry lead¬ 
ing the procession. When an old building is* forsaken for a 
new one, a short service should first be held in the former, 
after which the congregation should go to the new in pro¬ 
cession formed in the order just given. When such how¬ 
ever is not the case, it is well for the people to meet at some 
appointed place and thence in good order march to the 
church. In this way inconveniences in inclement weather 
and much disorder around the new building can be avoided. 

If there are emblematic decorations and the like, care 
should be had that nothing suggestively profane and super¬ 
stitious be introduced. What might be a pretty ornament 
elsewhere, may be wholly out of place in the house of God. 
A horse-shoe, a crescent, a wagon-wheel, a battle-axe, of 
just the lovliest flowers?! well, we do not want them in the 
church. Neither have we room there for the portraits of 
such illustrious men as are the Schillers and Shakespeares, 
the Humboldts and Newtons. In this regard the pastor 
should give advice in good time, lest offense may be given 
afterwards by rejecting the contributions of well-meant 
efforts. 

2. The Cemeteries of the church are very properly 
dedicated, when they are what innocent folk think them to 
be; namely, not only the property of some congregation, 
but the burial-place of its Christian dead. If however, for 
the purpose of money making, they are at the disposal of 
any and every body willing to pay the price, then they had 
better not be consecrated; and, in fact, might as well be 
done away with. What a church should aim at in this re¬ 
gard is the possession and management of a real God’s-acre, 



i 


46 


BEFORE THE ALTAR. 


that is, a place where the Lord’s dead are laid away to await 
their resurrection unto life. 

A Christian burial-ground is set apart for its purpose in 
the name of the triune God. An address on such occasions 
may be delivered in the church, but more appropriately on 
the ground where the act of consecration should invariably 
take place. 

II. ACTS (i) OF COMMUNION; AND (2) OF BENEDICTION. 

1) ACTS OF COMMUNION. 

§ 34. 

The liturgical material employed in acts of Communion embraces 
the entire collection of established forms appropriate to and cur¬ 
rent in the Common Services of the Church. 

1. A great mass of such material has accumulated and 
been in use from time to time in various parts of the Church. 
We must necessarily confine ourselves to such as is in use at 
present and in our own churches. 

The material coming under consideration here belongs 
to the Common Services; that is, the regular festival and 
Sunday Services as distinguished from all casual and from 
the component parts of the latter, as pointed out in the 
sections on acts of Initiation and Dedication. 

An order of Common Service is said to be more or less 
full according to the number and character of parts that 
enter its construction. Of this class no Order of Service is 
held to be complete , unless it include the celebration of the 
Lord’s Supper. 

2. Generally speaking, the secondary differ from the 
Chief Services in this that less and different matter is used in 
the former; but always with due regard to the true Christian 


MATERIAL ELEMENTS. 


47 


idea of Divine Service. Substantially, the first named are 
an abridgment, but in no sense a negation of the ideal em¬ 
bodied and expressed in those of the second class. From 
this it follows that a thorough acquaintance with the signifi¬ 
cation of the Chief Service, both as a whole and as to its 
several parts, will enable us without much difficulty to under¬ 
stand the parts and arrangement of parts in the secondary. 
A separate consideration of the latter can therefore be dis¬ 
pensed with. 

§ 35. 


In order to a full elucidation of liturgical elements, due regard must 
be had also to the place they occupy or the particular use they 
are put to. 

Many forms are adapted to serve different purposes; and 
they are made to do so frequently, and without violence to 
their prime import. There is not a truth however single 
and simple, but what has a bearing in many directions and 
on many things. This is especially true of divine truth; 
the wonderful adaptability and applicability of God’s Word 
to all the affairs of ’life are well-known properties; and of 
this fact advantage is taken also in Liturgies. When, for 
example, a baptism takes place in connection with the Sun¬ 
day Service, the Creed comes in twice; but both repetitions 
serve, each one, a different purpose, though the words re¬ 
main the same. 


48 


BEFORE THE ALTAR. 


§ 36. 

On the basis of sections 4 and 8, we may, in the main and with 
due regard to its use, divide the matter under consideration here 
into 

1. The sacramental; that is, forms and acts through which 
God deals with His people; then emanating from and 
built up on this, 

2. The sacrificial; that is, forms and acts through which 
the people deal with their God. 

1. In the main, and with due regard to its use; for in 
not a few instances the same form of words may at one time 
be “sacramental,” at another, “sacrificial.” E g. “ The 
Lord is gracious , a?id full of compassion ; slow to anger , and 
of great mercy ”: taking them as words of the Holy Ghost 
addressed to men, they are sacramental; but taken as the 
Psalmist’s acknowledgment addressed to God, they are sacri¬ 
ficial. We might thus well have, should we desire, a third 
class or division, called the doubtful or mixed. 

2. To guard against possible misunderstanding, note 
the extended use that is made of the terms sacramental and 
sacrificial. The rationale of the view underlying their use is 
reserved for Part III. 

A) THE SACRAMENTAL. 

$ 37. 


The Sacramental Elements are: the Exhortation; the Absolution; the 
Lections; the Exhortation, Institution and Distribution of the Sup¬ 
per; and the Benediction. 

1. The Exhortation, at the beginning of the Common 
Service, is, in its substance, an application by the minister 
of the Eaw and Gospel whereby he calls upon the people. 


MATERIAL, ELEMENTS. 


49 




congregated penitently and believingly to confess their sins 
with a view to forgiveness and to amendment of life. The 
idea underlying this part, and considered in its relation to 
the whole of the Service, is, that before entering into com¬ 
munion with holy God, sinful men should be sanctified. 
There can be little doubt that the impulse leading to this 
arrangement is to be traced back to Exodus 3, 10. 11. The 
forms here used vary and are numerous. 

Remark. Preceding this common act of sanctification 
there should be—and happily, there is to some extent—an 
individual and private preparation for holy worship, first at 
home and then by silent prayer on entering the church. 
See Ex. 3, 5 and Eccl. 5, 1. 

2. The Absolution (to-wit, as we have it, and general, 
dating back to the Mecklenburg K. O.* of 1552) though 
worded in the first person is nevertheless not to be taken 
for a mere self-assurance concerning the pardoning grace of 
God. Whether the use of the first instead of the second 
person is to be accounted for by the fact that this part of 
the Service is a substitute for the priest’s self-preparation for 
the mass in the Romish Order, I am unable to say; but it 
has the advantage that it expressly includes the worshiping 
minister, so that both people and pastor are sanctified for 
the Lord’s presence. There should be no doubt, however, 
that the words as they stand are just as much the words of 
the Lord God in heaven and as directly efficacious of par¬ 
don as they would be were they put to the people directly 
and expressedly in His name. In importance, the Absolu¬ 
tion is second to no part of the Service; and the people 
should be so taught. 

3". The Lections. These are the Gospel and Epistolary 
lessons fixed for the several Sundays and festivals of the 
year. They point out the meaning of the day, relate the 

* I. e. ^ircfjertorbmtrtg = order of worship. 

4 



50 


BEFORE THE AETAR. 


fact to be celebrated, specify the truth to be proclaimed, 
•control the selection of all matter, both established and free, 
that is accessory to it, and thus constitute' the central and 
controlling idea about which the entire Service revolves. 
The series covers all the leading points of doctrine and 
phases of doctrine belonging to the plan of salvation. 

Historically, we have the following data on this subject. 
■a) The Paraschen, a division of the Pentateuch, of which 
12 belong to Genesis, 11 to Exodus, 10 each to Leviticus 
and Numbers, and 11 to Deuteronomy; or 54 in all, and 
corresponding to the number of Sundays in the Jewish leap- 
year on which they were read consecutively. See Acts 15, 
21. 6) The Haphtaren , or the reading of selections from 

the Prophets. See Acts 13, 15, and Luke 4, 16. 17. c) The 
reading of the New Testament Scriptures. See Col. 4, 16 
and 1 Thess. 5, 27. d) Justin Martyr (A. D. 110-165) says: 

‘ ‘ On the day called Sunday all who live in the city and 
country come together in one place and the memoirs of the 
Apostles and the writings of the Prophets are read so long 
as time permits; then, when the lector has ceased etc. 
Apol. I, c. 67. Tertullian , A. D. 145-220, apparently de¬ 
scribing the Church’s worship in his day, says: “ The Law 
and the Prophets, the writings of the Evangelists and Apos¬ 
tles she (the Church) unites into one volume and from them 
drinks in her faith.” On Praescript. v. Heret. c. 36. See 
also Apostol. Const. Book II, sec. 7. e) With the introduc¬ 
tion of festivals in the Western Church, the selection of 
lessons suitable to them, and taken from the Prophets, Gos¬ 
pels and Epistles, seems to have gone hand in hand. Lec- 
tionaries seem to have been prepared as far back as the 4th 
century. 

4. Among the parts that pertain to the administration 
of the Supper, three belong to the category of the sacra¬ 
mental; the prefatory Exhortation; the words of Institu¬ 
tion; and the form and act of Distribution. 


MATERIAL ELEMENTS. 


51 


a) The Exhortation usually sets forth the unspeakable 
grace manifested in the offering of the Son of God by His 
death on the cross and in the communication to us of His 
body and blood by means of the Sacrament; and farther, 
that by the grace thus manifested and by the heavenly good 
thus bestowed the spiritual man is to be comforted, nour¬ 
ished, strengthened, filled with gratitude, hope, courage and 
joy, and assured of final victory and eternal glory. Some 
Exhortations comprise a discourse on the doctrine of the 
Supper, pointing out quite extensively its nature, purpose 
and right use. But whatever the content, in the main it is 
some objective truth of God which is by His servant declared 
to His people. 

b) The Institution. Regarding these words in this con¬ 
nection, there might be some doubt whether they should be 
regarded as sacramental. It certainly would be false to do so 
on the Romish figment that the priest, by their use, effects 
the presence of the body and blood of Christ. Such preten¬ 
sions we repudiate. The reasons why we put the w r ords, so 
placed and used, among the sacramental, are of an entirely 
different nature; and, briefly stated, are the following. 
First, as they stand, they are the words of the Lord to us; 
secondly, they are a constituent part of the administration, 
and are therefore spoken by us as stewards over the mys¬ 
teries of God; thirdly, we use them as servants of the Lord 
to “bless” the elements; and fourthly, we repeat them—and 
again as God’s ministers—in order that ‘ ‘ the hearers’ faith in 
the essence and fruit of the sacrament (i. e. in the presence 
of the body and blood of Christ, in forgiveness of sins and 
in all benefits procured for us through Christ’s death and 
shedding of blood and bestowed on us in this Testament of 
Christ) may be awakened, strengthened and confirmed. . .” 
See Form. Concord. Sol. Dec. Mueller , p. 663: and Schmid's 
Dogmatics H. & J. Ed. p. 575 sq. On the other hand, 
there can be no serious objection to the view that these 



, ' ' ■ > : 


52 


BEFORE THE ALTAR. 


i 


words so placed are rather either a prayer or a confession 
and in so far sacrificial. 

c) The Distribution. To this belong: the tendering, 
with the hand, of the bread and wine (“gave it to the dis¬ 
ciples”); and, accompanying the tendering, the w r ords, 
“ Take and eat—Take and drink ”, with each bidding stating 
explicitly what is offered, to wit, “ This is the true body”, etc.; 
“ This is the true blood ”, etc. 

Substantially, this is the same formula porrectionis 
observed in the Church from the earliest times. Thus the 
Apostol. Const, say: “And let the bishop give the oblation, 
saying, The body of Christ; and let him that receiveth say, 
Amen. And let the deacon take the cup; and when he 
gives it, say, The blood of Christ , the cup of life; and let 
him that drinketh, say, Amen. B’k 8, sec. 8, 13. (During 
the Com. the 33. Psalm was sung. Ibid.) “ The body of 
Christ — Thedlood of Christ” was the formula quite general 
in post Reformation times.* 

The Distribution constitutes the highest height of wor¬ 
ship. At no time is the Lord more graciously near His peo¬ 
ple than w T hen He quickens them with His own true body and 
blood. The act should therefore take place with the greatest 

* On this point the following may be found of interest. 

Luther's Formula Missae (1523) retains the form of the mass, thus: 
Corpus Domini nostri , Jesu Christi , custodiat aniniam tuam in vitam 
aeternam. Amen.—Sanguis Domini nostri Jesu Christi custodiat ani- 
mam tuam in vitam aeternam. Amen. 

In his b e u t f H) e 5[R e f f e (1526) : „9?ef)met f)in unb effet, ba§ ift ber 
Seib urtfer§ &errn ^efu Cfgifti, am ©tamme be§ ®reuge§ fur eud) gege* 
ben; ber ftarfe end) im toafjren ©tauben gum emigett &eben.— 91ef)met 
f)in unb trinfet, ba§ ift ba§ 93tut $efu Cfjrifti, fur end) Oergoffen gur $er* 
gebitng eurer ©linben; ba§ ftarfe unb betoaffre eud) im redjten einigen 
©tauben gum emigen Seben." 

„9hmm f)tn unb tfj, ba§ ift ber Seib, ber fur bid) gegeben ift —SRintm 
f)tn unb trinf, ba§ ift ba§ 931ut, ba§ fur bid) Oergoffen ift." K. O. of 
Prussia, 1525. The Brandenburg-Nuernberg of 1533 is the same. 


„$er £eid)nam uufer§ &errn ^efu (Sfjrifti, fur bid) in ben Sob gege= 



MATERIAL ELEMENTS. 


53 


solemnity possible. There should be no haste, no awkward¬ 
ness, no uncleanness, no crowding, no disorder, no impro¬ 
priety of any kind—nothing that might disturb the awful 
solemnity of this divine-human communion. 

5. The Benediction at the close of the Service is prop¬ 
erly the Old Test, form; at least at the morning or Chief 
Service. Though worded in the third person, it is not to be 
mistaken for a prayer or pious wish of the pastor; they are 
the words of God spoken by the minister in His name. “ Qn 
this wise ye shall bless the childreyi of Israel'' says the Lord. 
Numb. 6, 23. The words convey and offer the divine bless¬ 
ing; and the heart that opens to receive it, is then and there 
blest of God Himself. 

Luther interprets this Benediction to mean: “ The Lord 
bless thee , and keep thee"; i. e. the Lord (God the Father) 
of His goodness give thee, and preserve unto thee, body, life, 
and every good that pertains to it. 

“ The Lord make His face shine upon thee , and be graci¬ 
ous unto thee; i. e. the Lord (God the Son) rejoice thee with 
the forgiveness of sin, and with the gift of His Spirit.” 

“ The Lord lift up His countenance upon thee , and give 
thee peace; i. e., the Lord (God the H. Ghost) abide with 
thee unto faithfulness, personal perfection, final triumph and 
glory/’ 

In this I have given a condensation of Luther’s exegesis 
of the Benediction, as found in Vol. 36, p. 156-163, Erl. Ed. 
It will be observed that he sees in it a reference to the 

ben, ftarfe unb bemaf)re bid) int ©tauben pm etutgen Seben. 2Imen.— 
35a§ 93fut itnferS £errn gefu (£l)riftt, fur beine ©unben bergoffen, ftarfe 
unb bevoabre bid) im redjten ©lauben gum ernigen Seben. $men." 
2 K. O. of Pomerania, 1542. 

„3)er Seib unfer3 £>errn $efu bemaf)re bid) gum emigen 

Seben. — 2)a§ SSIut unfer3 £>errn ©fphfti fet eine s }lbmafd)ung after 
beiuer ©unbeu. Slmen." K. O. of Suabia-Hall. 1543. 

The word “true” (body . . . blood) is found since the end of 16th 
century. 



54 


BEFORE THE ALTAR. 


Trinity and to the work of the Trinity as set forth in the 
Ap. Creed. So understood, all the fulness of God is by it 
poured out upon the people as they are about to go down 
to their houses, and thence out into the world again to 
prosecute each one the work of his mission. 

B) THE SACRIFICIAL. 

On account of the great mass of material belonging to 
this division, I shall first arrange it into two classes, one of 
prayers and the other of se?itences; and then, so classified, 
take them up for consideration pretty much in the order they 
have found place in the Service as we now have it. 


§ 38. 

Under the head of Prayers we include: The Gloria Patri; the Con¬ 
fession of sin, and the Kyrie; the Gloria in Excelsis, the Te 
Deum, the Benedic Anima Mea, etc.; Common Prayer, Litany, 
Sanctus, etc.; Prayers of Consecration; the Agnus Dei; the 
Nunc Dimittis; the Gratia; and the Amen. 

1. The Gloria Patri , or the Gittle Gloria, is a doxology 
derived from the many brief ascriptions of praise to God in 
the letters of the Apostles. E. g. Rom. 11, 36; Gal. 1, 5; 2 
Tim. 4, 18; 1 Pet. 5, 11. The earliest Church is said to have 
closed the reading and singing of psalms with some form of 
doxology. Its earliest rendering was variable. Some of the 
forms may here find a place. “Glory 7 to the Father, and to 
the Son, and to the Holy Ghost”; or “Glory becomes Thee, 
the Father and the Son and the Holy Ghost, now and ever.” 
(Lit. of St. James.) “Through whom and with whom be 
glory and honor to Thee, in Thy most holy and life-giving 
Spirit, now, henceforth and forever. (Eit. of Mark and 
Peter.) The Arian controversy led to its present estab¬ 
lished form. 



MATERIAL ELEMENTS. 55 

It is used singly, and as a part embodied into or closing 
other standard hymns of praise. 

2. The Confession of Sin, and the Kyrie. The latter is 
obviously a development of a cry for help, “ Have mercy on 
me, O Lord.” Ps. 51, 3; Matt. 15, 22; Mark 10, 47. Its spe¬ 
cific content must be ascertained from the occasion of its use. 
The Apostol. Const, prescribe that to every prayer of the 
deacon the congregation shall respond: Kyrie E/eison ! This 
is its most primitive form. In the times of Gregory the 
Great (end of 6th cent.) it was enlarged to its present form. 
By over-use—e. g. its ninefold repetition—it has been much 
abused. It is the penitent sinner's cry; and our Liturgies 
have assigned its place accordingly. The confession of sin 
on the part of the congregation first expresses itself through 
the words of the pastor, and is then made its own and given 
full expression by the congregation singing the Kyrie.* 

The general confession preceding it—an outgrowth of 
and substitute for the confitior of the Romish priest and, 
it may be, of the silent prayer said by the worshiper on enter¬ 
ing the Church—was introduced sometime in the 16th cent. 
(Mecklenburg K. C. 1552.) It happily makes prominent the 
confession of sin implied in the Kyrie, gives emphasis to the 
element of confession and absolution, and impresses the 
worshipers with a sense of the need of pardon before entering 
into fuller communion with God. The form of the conf. is 
not always the same. 

*The use made of the Kyrie by the Eastern Church was certainly 
unique. By her it was made to express the distressing condition of 
sin and longing for redemption in pre-Christian times. Following it, 
and reminded that Christ and redemption have come, was the Gloria 
in Excelsis sung in praise thereof. 

The Kyrie is used with many variations, some with slight refer¬ 
ences to the seasons of the Church-year, and some, to the chief facts 
of redemption. The English: “O God the Father in heaven, have 
mercy on us!” O God the Son, Red. of the world, etc., is an amplifi¬ 
cation. 



56 


BEFORE THE ALTAR. 


3. The Gloria in Excelsis, or the Great Gloria , as we 
have it to-day, comes to us from the 4th century, and was 
already in use quite generally throughout the Western 
Church as early as the 5th century. Its source and primitive 
form is found Luke 2, 14. It is a hymn of praise in celebra¬ 
tion of the Redeemer and of redeeming grace in general; and, 
as now used, of thanksgiving especially for absolution and 
continued grace through Christ. The German „2lf(etn @Ott 
itt ber §5^ fet (Sfyr" and its English translation, “ All glory 
be to God on high,” are free but admirable versifications 
of it. 

The Te Deum is ascribed to Ambrosius, for which rea¬ 
son it is also known as the Ambrosian Doxology. It is a 
hymn of general thanksgiving and praise, characteristically 
Trinitarian. Probably of Eastern origin, it is found in gen¬ 
eral use throughout the West as early as the first half of the 
6th century. “Whoever may be its author, it is an excellent 
symbol or confession set to music; and it is well adapted not 
only to confess the true faith but also to praise and thank 
God.” Luther . (Walch x, 1199.) It occupied a place to¬ 
ward the end of the Service, the one filled by the Gl. in 
Excelsis in the Order of the East. Church.— 

The Be?iedic Anima Mea is an adaptation of the 103. 
Psalm to Music. It is an incomparable psalm of thanksgiv¬ 
ing for the forgiveness of sins—and is so used by us. The 
Greek Church assigns to it a place after a general prayer 
which reminds one of the Litany. 

4. The Collects , whose original signification appears to 
he involved in doubt as } r et, are, as now constructed and 
employed, brief praj^ers* based on the special introits and 
lections for the day, and wherein God is implored to bless 

* In his 2) e u t f d) e SJlefje, Luther enjoins the minister to turn 
his face towards the congregation whilst he reads the lections; but to 
turn it toward the altar when praying the collects. The symbolism 
is obvious, and certainly very appropriate. 



MATERIAL ELEMENTS. 


57 


the fact or truth set forth to the souls of the worshipers. 
In Orders paying less attention to liturgical laws, a standing 
collect is used instead; to wit, a petition for hearing and 
keeping the word in general. The former are designated as 
collects for the day ” or ‘‘special”; the latter as ‘‘standing 
collects” or “general”. 

At first, collects changed only with the change of 
seasons in the Church-year; subsequently, notably since the 
17th century, separate collects were provided not only for 
each Gospel of the lectionary, but for every epistolary lesson 
as well. Many of these forms date back to the 5th and 6th 
centuries; and the collection to choose from is very great. 
Whilst they differ somewhat in the way they begin, they 
almost always close with the words, “in the name of Jesus, 
to whom with Thee and the Holy Ghost be honor and 
praise-for ever and ever. Amen !” 

To the writer, their place before the lections seems 
unnatural. Based on the latter, they should follow the les¬ 
sons. Besides, many are so definite in their reference to the 
fact of the day that they do duty rather as heralds than as 
prayers. This is all the more the case where standing 
Introits are used; and the fact of the day has, therefore, in 
no way been announced. Even the special introits are in 
many cases but a poor preparation for the very pointed 
references of the collects. 

5. The Creed. As a summary of revealed truth, the 
Apostles’* Creed supplements the truth or truths set forth 
in particular in the lessons and the sermon. As a summary 
statement of the Christian faith, it supplements and com¬ 
pletes the congregation’s confession of faith as contained in 
the other parts of the Service. From this point of view, its 

* The old Lutheran K. 00.— with the exception, I believe, of 
Doeber’s 1525 and of Bugenhagen’s of the same year—prescribe the 
Nicene. 



58 


BEFORE THE ALTAR. 


repetition* is a grateful acknowledgement of the good and 
gracious self-manifestation of the triune Godhead; and is 
thus an act of worship in praise of God and His entire work. 

On Trinity Sunday it is customary to substitute either 
the Nicene or Athanasian Creed. 

6. Common Prayer. Its chief characteristics are: sup¬ 
plication and intercession, thanksgiving and adoration ad¬ 
dressed to God by the whole body of worshipers in behalf 
of all classes and conditions of men—with due regard to 
special requests and casual occurrences, to meet which room 
is formally provided for. 

The first impulse to General Prayer is no doubt to be 
traced back to the Lord’s Prayer and 1 Tim. 2, 1-4. The 
forms vary. The oldest is, of course, the Lord’s Prayer 
itself. Then comes the Litany ;f corrupted in the course of 
time, but purified by Luther. And then Luther’s paraphrase 
of the Lord’s Pra 3 ^er as given in his SDeut. 2D7efje ; and finally 
the more modern and commonly used form, ending with the 
Lord’s Prayer. This latter is repeated in unison, or is— 
together with the pra 3 r er preceding it—made the congrega¬ 
tion’s own by the responsive Amen. 

7. Prayers of the Communion ritual. 

a) The Praefatio. In evident reference to the words, 
“and He gave thanks the Church, from the beginning, 
prefaced the communion act with a prayer of thanksgiving 
for divine grace, particularly of redemption. The order is: 
the Salutation, The Lord be with you; response, And with 
thy spirit; the Sursum Cor da, and the response, Habemus ad 
Dominum; the Gratias agamus Domino Deo nostro; response, 
Dignum et justum est; then the minister again, Vere dignum 
et justum est —concluding with the Praefatio quotidiana or 

* Either in concert, or through the appropriation of it by the 
triple Amen sung at the close of it by the whole congregation. 

fin liturgical use as far back as A. D. 150, and placed between the 
sermon and the Communion. 







MATERIAL ELEMENTS. 59 

Praef. de tempore , that is with special thanksgiving for the 
event celebrated on that particular day; and lastly, the 
Sanctus, based on Isa. 6, 3 and Mat. 21, 9. All these forms 
are, with slight variations, already found in the “ Liturgy of 
St. James /” that is, in the 2nd cent.; and they are presum¬ 
ably derived by tradition from the Apostles themselves. 

b) The Lord's Prayer , in its relation to the Sacrament, 
presents a debatable question. Certain is that it was not 
always used as a prayer of consecration, from the fact that it 
was sung after that act; moreover, that our Church conceives 
the consecration to take place preeminently through the words 
of Institution. At the same time, and in view of its all-com¬ 
prehensive import and applicability, it does not appear why 
it should not be used—together with the words of Institution 
—to consecrate the elements;* and, also as a prayer that the 
Supper may be rightly administered and worthily par¬ 
taken of. 

c) The Agnus Dei , founded on John 1, 29, has been 
in liturgical use in some form since the 3rd century, if not 
longer; and since the fifth it has formed a part of the com¬ 
munion Service.** “And especially is the Agnus; more 
than any other hymn, adapted in extraordinary measure to 
the Sacrament; so clearly does it sing and ring out in praise 
of Christ that He has borne our sins; and thus with a few 
forcible yet beautiful words it urges upon us the remem¬ 
brance of Him.” Luther. —The hymn, 0 Samttt ($otte& 
unfcfjulbig, by Nic. Decius, is a further amplification of the 
same text. The Agnus forms a part of the consecration act. 

* Urbin Regius , Dr., in K. O. of Hannover, says: “St. Gregory 
writes— Regest. VIII , Ep. 63, ad Joh. Episc. Syrpcusum —that the 
Apostles’ way of celebrating the mass and of consecrating it, was, 
that in their consecration they prayed nothing but the Lord’s Prayer 
.... We thus see that the Mass as celebrated by the Apostles was a 
very fine, short and pure ceremony, using with it nothing but the 
Words of Christ or of Institution and the Lord’s Prayer.” 

•^Formerly, during the Distribution; now, with the Consecration. 




60 


before the altar. 


d . The post-Communion forms are: first, the Nunc 
Dimittis, Luke 2, 29, introduced from the Church of the 
East, and in use since the Reformation; and secondly, the 
thanksgiving prayer: “Almighty God, our heavenly Father, 
we most heartily thank Thee, that Thou hast again vouch¬ 
safed to feed us”, etc., introduced by Luther in his £)eut|cf)e 
It is also called the closing collect. 

8. The Amen , as a response, is a consensio by which 
the congregation makes the words of the person officiating 
its own. 


§ 39. 

Under the head of Sentences we comprise the Introits, Intonations, 
Salutations, Responses, and many other elements employed to 
fill, to round, and thus to complete and beautify the Order. 

1. The Introits . In the Ancient Church the Service 
was opened with the singing of a psalm entire. Later on, 
to abbreviate the Service and render it more concise in 
thought, portions of psalms were substituted for the whole. 
Finally, and with the development of the Church-year to 
account for it, single verses—many of them from the psalms 
—or parts or admixtures of verses from the Scriptures gen¬ 
erally, were selected to express the idea of the day, and 
these in course of time became fixed. From this it is seen 
at once that the Introit, as it is called, is designed to sound 
the keynote, so to speak, of the thought that is to govern 
the service of the day. It is the cry of the herald 
announcing the particular fact to be celebrated and the 
truth to be proclaimed. Every Sunday has an Introit of 
its own; and some, especially the festival days, have a 
number of them. Brief as they are, they are exceedingly 
rich in thought, and many of them quite beautiful in ex¬ 
pression. Kliefoth says: “By means of the Introit, the 
choir —and this the representative not of the congregation 


MATERIAL ELEMENTS. 


61 


but of the heavenly host which on the plains of Bethlehem 
proclaimed peace on earth—announces to the congregation 
the Deed and the Word, the Gift and the Grace of the day.” 
ilrfprungl. ($otte3b. 0. ber Sutlp K. p. 150. On account 
of their pure Scriptural character they were retained by the 
Church of the Reformation; and according to most of the 
old Lutheran K. 00. the rule is: the service begins with the 
Introit of the day. 

There is, however, no uniformity on this point. Some 
Liturgies prescribe a hymn*, to be sung by the congregation; 
others, some standing introit, such as the simple Invocation, 
“ In the name of the Father** ...” others, the Adjutorium, 
Ps. 124, 8, “Our help is in the name of the Lord,” etc; 
and still others, “ The Lord is in His holy temple,” etc. an 
extension and composite of Habak. 2, 20 and of the Invoca¬ 
tion. 

Introits are therefore either general or specific. In 
most, if not in all, of the Orders when the former are used, 
the latter are placed immediately before the Collect of the 
day. According to this scheme, the Service is invariable for 
all the days of the year, including the festivals, until the 
special Introit so placed is reached. 

2. The old-church conception of worship as an action 
participated in by all in abundant measure , realized itself 
quite naturally and happily by means of the responsive 
method and its accessories. To this end the already ex¬ 
isting divisions of the priest, the ministrants, the lector, the 
people and the choir were made available; and in addition, 
the congregation itself was at times separated into parts for 
interaction. In deference to art, the parts were rendered, 
some in full and others in hypophonic song. 

With this idea of the Service in view, we can readily 

* Luther’s SCReffe: $m 31ttfang fingen fair ein geiftf Sieb ober eittert 
beutfdjert $fdm. 

** Strasburg and Erfurth K. O. 1525 and many modern Orders. 



62 


BEFORE THE ALTAR. 


understand how simple words and phrases came to have a 
place in it, some as elementary parts, others as links of such 
parts. As still in use, the following are mentioned. 

a) Following the absolution:* the Intonations, “Glory 
be to God on High”, or, “Praise the Lord, praise ye the 
name of the Lord” on the part of the minister; and as 
Response , the Gloria in Excelsis—literal or enlarged and 
versified—or the 103. Psalm, on the part of the congregation 
in praise of Divine mercy and in thanks for forgiveness. 

b) As introductory (to parts, usually) to the Lections; 
the Salutation , “The Lord be with you” (. Dominus Vobis- 
cum ),** and the Salutation in return, “And with thy spirit.” 
This mutual salutation comes down to us from the oldest 
liturgies; it took place between the lector and the hearers 
of the Word. 

c) Following the Epistle : either a versicle called Grad- 
ualef , a hymn I, the simple Hallelujah or, as is most general 
among us, John 17, 17, “Sanctify us, O Lord, in Thy 
truth . . .”, sung by the congregation ; and upon hearing 
the Gospel the Laus Tibi Christi , rendered either, “Praise 
be to Thee, O Christ”, or, “O Lord”. 

d ) The Hallelujah —found in O. T. Scripture from Ps. 
104 on, and Apoc. 19—is coupled with the special Intro its 
and Graduals throughout the year, excepting the Passion 
season ; which order, however, the Greek Church reverses. 
It is a most appropriate expression of holy joy; the very 
sound of it delights both ear and heart. 

* I. e. in later liturgies. 

**Another form, “Peace be with you.” 

t So called, it is thought, because during its singing the deacon 
lor priest) ascended the Ambon. Graduals are versicles chiefly adapted 
from the Psalms, are formed after the manner of Introits, and many 
of them may be used as such. 

t Luther, in his Form. Missae, prescribes the Gradual with Hal.; 
but in his 9# e f f G Jim bitten h)ir ben £. ©eift", or some other suit¬ 
able hymn. 



MATERIAL, ELEMENTS. 


63 


e) Here follow the Sursum Cor da with its antiphon of 
the Praefatio to the communion act, and common to all 
Orders from the earliest time on. See above §, 38, 7, a. 

f) In the post-communion act we have: first, the 
Versicle, Ps. 106, 1 intoned by the minister, “O give thanks 
unto the Lord , for He is good,” with the answer by the 
congregation, “ A?id His mercy endureth forever”; where¬ 
upon the Benedicamus Domino or prayer of thanksgiving 
already noticed in the preceding section. Secondly, the 
Benedicite , formed of Ps. 72, 18. 19 thus: Minister, “Blessed 
be the name of the Lord”; congregation, “ From now, hence¬ 
forth, and forever.” 

g) “ Ianasmuch as the Church (of ante-Reformation 
times) in accordance with tradition considered it inappro¬ 
priate to sing the Hallelujah during the season of Lent, 
verses from the Psalms were used instead, which latter were, 
on account of their drawn out melodies, called Tracts. With 
the further development of the idea of the Church-year, 
other additions were made to both the Hallelujah and the 
Tracts, which on account of their free wording were called 
Proses. And when finally the German love of song secured 
the control of the liturgy, it changed these Proses into hymns, 
which, because in their churchly use they followed the Hal¬ 
lelujah, were known as Sequences . . .” Kliefoth ($otte§b. 
0. ber Sutf). P. 156. 

Ji) Suspiria, such as the simple Kyrie eleison, are used 
somewhat in the nature of the consensio , and repeated by the 
congregation at the close of every separate supplication. 
They are quite frequent in the “Lit. of St. fames;” (as also 
in that of the Established Church of England). Other Sus¬ 
piria are: “ Good Lord, deliver us! ” “ Hear us, good Lord! ” 
“Take not thine Holy Spirit from us!” 


64 


BEFORE THE AETAR. 


2) AC*TS OF BENEDICTION. 

Benediction in some shape or form pervades all Gospel 
ministrations, and we have met with separate single acts of 
it before this. The subject as now introduced is benedic¬ 
tion in the full form of a service with specific bearings. 

There are stages and stations along the way heaven¬ 
ward so momentous that when these are reached by her 
members, the Church is constrained in some formal way to 
take account of the event. Among the more prominent 
occurrences of this sort, we reckon: the entrance on some 
high vocation of life, and which has led to ceremonies of 
inauguration; the departure on some important and perilous 
mission; colonial emigration, partly in view of missionary 
work; the going forth to battle in defense of one’s country; 
the contracting of marriage; and lastly, the interment of 
the dead. 

On these and on many other life-relations the Church 
touches either in a general or a specified way in her stated 
intercessions; but there are two of them so. common and at 
the same time of a nature so decisive in their influence on 
the lives of her members and her own life, that in conse¬ 
quence the Church has from time immemorial singled them 
out as objects of special service; namely, marriage and 
burial. To these therefore we confine ourselves. 


MATERIAL, ELEMENTS. 


65 


A) MARRIAGE. 

$ 40. 

Marriage is a divine institution belonging within the sphere of nature 
and reason; or, in other words, generically it is a natural relation, 
and as such it is for its regulation subject to the civil jurisdiction 
of men. 

1. It is necessary to call attention to the facts set forth 
in this proposition in order to see clearly what the Church 
and her ministers have to do with the subject. As a divine 
institution it is of the same class with another appointment 
of God that pertains primarily to the affairs of this earth, 
to-wit, the power of government. (Gen. 1, 26-28. Matt. 
‘22, 30.) In essence, therefore, marriage is simply a union 
of man and woman; more particularly a union between 
them of a specific physico-psychical kind, and nothing more. 
If such a union is at the same time a sanctified one, this its 
godly character is an accident and not an essential con¬ 
stituent. Were it otherwise, then would the marriage of 
heathens be no marriage at all—a judgment entirely foreign 
to Scripture. 

Natural fitness and the principle of monogamy assumed, 
marriage is contracted by mutual consent, and is effected at 
the time fixed for it by that consent and by its public reitera¬ 
tion. Betrothal, therefore, in so far as it fixes upon the 
future, is not the consummation of marriage but the promise 
of it. Both the promise (sponsalia de futuro) and the efficient 
consent (sponsalia de praesenti ) by which the union is actu¬ 
ally executed, depend for their character of lawfulness on 
the ordinances of God and of the State; and the contracting 
parties are accountable to both of these authorities. 

Whether a union entered into in contravention to divine 
and to human laws is a marriage notwithstanding, is to be de- 
5 


66 


BEFORE THE ALTAR. 


termined by the nature of the law or laws set aside; if these 
are laws on essence, there is no marriage; if laws on acci¬ 
dental qualities merely, then there is a marriage, but one of 
a sinful character. 

2. Since the marriage can be, and be lawful in every 
way, without let or hindrance by the Church, it may be 
asked what the latter has to do with it. The answer is, 
Much in everyway. In the first place, the State is accus¬ 
tomed to delegate to her the authority to execute the act; 
in the second place, she is charged of God to see to it, by 
means and methods peculiar to her, that obedience be ren¬ 
dered to God and to Caesar in all things, marriage included; 
and in the third place, the holy estate of matrimony being 
the common seminary wherein the citizens of State and 
Church are brought up, she can under no circumstances 
assume toward it an attitude of indifference and inaction. 

It thus appears that when a minister performs a marriage 
ceremony, he acts in a double capacity; to wit, as the servant 
of the State and of the Church. In his former position he 
joins the persons and introduces them into the conjugal 
relation*; and acting for and in behalf of the State, lie 
secures to the bond effected by him the property of public 
validity and the claim to public recognition. What he does 
in his latter position, is reserved for the next section to 
Lell us. 


* In full accord with this view of the transaction it will be found 
that in the earliest days of the Christian Church the matter of regu¬ 
lating marriage and its execution was entirely in the hands of the 
civil authorities—the Church interfering only in the case of her own 
members where these acted in defiance of Cod’s law on the subject. 

Benediction ceremonies were indeed introduced quite early, but 
the validity of the marriage itself was not considered dependent on 
it. See Kurtz’ Ch. Hist. # 36, 1. Pope Alexander III. (12 cent.), the 
father of the inquisition, is said to have first claimed the jurisdiction 
over marriage for the Church. 



MATERIAL ELEMENTS. 


67 


$ 41. 

The solemnization of a marriage by her minister signifies that the 
Church he serves holds marriage to be honorable withal; then, that 
she recognizes the union then and there openly contracted to be a 
lawful one, that she pronounces on it the divine blessing and 
invokes the Lord to prosper it. 

1. Respecting this estate in its general aspect there is 
urgent need that its supreme sanctity be set forth again and 
again. God in His benign providence would have marriage 
to be a holy and a happy affair; but happy it shall be, and 
can be, only in so far as it is holy. It is not meant to be 
what some would have and some do make it^not a comedy, 
and not a tragedy. If then, as is frequently the case, it 
turns out to be an intolerable burden, in not a few instances 
the cause of it is that the sufferers have thoughtlessly 
mistaken it for a state of pleasantry and play, and with this 
view of it rushed into it with all the recklessness of players. 
Others again hold it in low esteem on the ground that certain 
animal appetites derive gratification from it—and, it may be, 
covet it all the more on this very account. These are 
ignorant or forgetful of the fact that these appetites, being 
implanted by the Creator, are sacred; and then, that their 
gratification is by no means the whole of marriage and of 
its real end. 

Now against these and other pernicious views and the 
misdoings they lead to, the Church enters her earnest 
protest. She solemnly declares the plain teaching of the 
Word that marriage is of God, that He will bless its use 
and avenge its abuse. She moreover points to the significant 
fact of her Lord’s personal presence at a marriage feast in 
Cana of Galilee; then, that marriage is a symbol of His own 
union with the Church at large and with the believing soul 
in particular; and she thus in every way endeavors to impress 
people with a sense of the entire sacredness of the bond. 


68 


BEFORE THE ALTAR. 


Remark. The minister should be very careful that at 
no time and place by any word and act of his he counteract 
the influence of godly teaching on this subject. He should 
be the last man in the world to make himself blameable in 
this respect. Marriage is far from being child’s-play; is in 
short an affair altogether too serious to constitute a subject 
for doubtful jesting. 

2. It is a matter of heartfelt congratulation that in the 
land we live in the laws on marriage accord with the laws 
of God as much as they do. Nevertheless, on some few 
even essential points human pronouncements run counter to 
the divine will. This is notably the case in our legislation 
and still more in the rulings of our courts on what consti¬ 
tutes a legitimate ground for divorce! on a question, there¬ 
fore, which implies the other, to-wit, who have the right to 
enter or re-enter the state of matrimony. It is not the place 
here to investigate at what point or points the will of God 
and the divergent enactments of our civil authorities become 
contradictory as touching the subject; the fact of it given, 
however, and recognized as such, there can be no doubt 
about the course the Church and her ministers should pur¬ 
sue in the case. It is plain that Christians cannot avail 
themselves of a government license in any matter declared 
unlawful by their Lord. Acts 5, 29. If then a person is 
about to act contrary to this rule, pleading in excuse of it 
the license of men against the laws of God, it becomes the 
duty of Christians to prevent him if they can; at all events, 
they dare not in any way connive at or abet him in his sin. 
We thus arrive at the conclusion that, in the matter of mar¬ 
riage, the authorization issued by the State is to the Church 
and her ministers 7iot a?i all-s7ijficie7it crede7itial to act 071 . 
True, such a paper exempts from liability of prosecution on 
the part of the human magistrate, but not from accounta¬ 
bility before the higher forum of conscience and of God. 


MATERIAL ELEMENTS. 


69 


By the performance of the ceremony the minister—and 
the Church through him—bears testimony to the entire law¬ 
fulness of the marriage then and there taking place. It 
may imply more than this—a personal and general approval 
of its expediency for example-—; be that as it may, the 
testimony of its lawfulness is invariably given since it is the 
basal assumption on which the act is performed. Unless 
then there be unfaithfulness on the part of the minister, the 
first benefit the parties served derive from his offices is the 
Church’^ assurance that their union is a lawful one before 
God as well as before men. To persons fearing God and who 
would not knowingly trespass, such an assurance—especially 
under certain circumstances—is a great comfort. Not in 
any way to impair this feature peculiar to the churchly mar¬ 
riage act, every faithful minister will have made sure that 
when he states that “no impediments have been shown” 
what he says is true also to the best of his knowledge; 
that is, that really there are no impediments on scriptural 
grounds and such as are readily discovered where the effort 
is made to do so. 

3. When it was stated in connection with the preced¬ 
ing section that the minister executes the marriage as the 
servant of the State, this is true only of the functions essen¬ 
tial to the act, not of their form nor of those other parts 
that are accessory to them. The minister says and does 
more than the township squire: he pronounces the^ parties 
consenting together in holy wedlock ‘ ‘ man and wife in the 
name of the Father and of the Son and of the Holy Ghost.” 
By this addition to it, the execution formula, otherwise and 
without it a civil act only, becomes a distinctively Christian 
act. Observe however that we are speaking of what the 
minister does, and not of what takes place on the side of 
the persons then and there joined as man and wife. This 
discrimination is necessary lest we burden the conscience 
of those Christians who—no minister of the Gospel being 


70 


BEFORE THE AETAR. 


within their reach—are forced to content themselves with 
the offices of a civil magistrate. Such offices though not 
Christian can not nor do they in any way hinder Christians 
on their own part from entering wedded life as becomes 
them, that is, in the name of the triune God. 

4. The leading characteristic of the churchly marriage 
rite is its feature of benediction. To this expression is 
already given symbolically by the laying on of hands that 
accompanies the act of execution; then, by prayer and in¬ 
tercession; and lastly, by blessing directly in words of either 
the Old or New Testament benediction, or in forms of simi¬ 
lar import. 

When persons are joined in marriage in the name of 
the Father and of the Son and of the Holy Ghost, it signi¬ 
fies that the triune God Himself unites them; but that is 
not all; for His name being one of grace as well as of power 
in all acts benign—and to this class of acts Christian mar¬ 
riage belongs—, grace is invariably added to whatever is 
brought forth by the naming of His name. Viewed in this 
light, persons may be sure that when God unites them He 
at the same time extends to them His favor in such measure 
as is needed to make their married life a holy and happy 
one. The only pity is that so few believe aright, i. e. recog¬ 
nize, covet and lay hold of what is thus proffered them. 

That the blessings held out to them may be accepted 
and the good and gracious purposes of God be accomplished, 
the Church through her minister adds her prayers to the 
act; and these prayers being efficacious by virtue of divine 
promise and the merits of Christ, her intercessions in effect 
become benedictions. To prove them such, nothing more 
is needed than open hearts and hands to receive the bounty 
which the good Father is pleased to attach to them as the 
best of all marriage portions to such as are His children. 

Remark. When members of a congregation for any 
reason whatsoever reject the offices of its pastor, the slight 


MATERIAL ELEMENTS. 


71 


is on the congregation or Church whose servant or minister 
he is; and whether that is clear to them or not, their behavior 
implies that they do not want the blessing of God as through 
their own Church’s ministration or intercession. The greater 
harm of it is, of course, to themselves; but it is the minister’s 
business to see to it by timely instruction that if some of his 
people will thus sin against themselves, their Church and 
their God, they are fully aware of what they are doing. 

5. As regards the formulary of solemnization it may 
suffice to state, after what has been said, that its essentials 
are: a) the consent, in answer to the question, Do you take, 
etc.; b) the vow, in answer to the question, Will you honor, 
love, etc.; and c) the executive confirmation, I pronounce 
that they are man and wife, etc. 

The marriage ring is a symbol of the indissoluble nature 
of the bonds; also of obligation, so that the exchange of 
rings denotes the mutual assumption of conjugal duties. 

B) THE BURIAL OF THE DEAD. 


U 42. 


By the burial of her dead the Church bears witness to the goodness of 
God’s providence made manifest in their departure, celebrates their 
translation from the Church militant to the Church triumphant, and 
commits their bodies to the rest of the grave in the hope of a glorious 
resurrection. 

1. “In the sweat of thy brow shalt thou eat bread, till 
thou return unto the ground; for dust thou art, and unto 
dust shalt thou return.” Gen. 3, 19. Thus read the closing 
words of the curse denounced on fallen man ; and were there 
not going before and mingled with them words of promise— 
v. 18—and of a promise of such superabounding grace and 
virtue that the curse is by it turned into a blessing, then 
were death an object of dread and lamentation only, and not 


BEFORE THE ALTAR. 


72 

an occasion for Christian thanksgiving and benediction. If 
then, in given cases, the Church considers it meet and right 
to mark this same dispensation of Providence with benedictive, 
solemnities, she does so because, in the case before her, death 
is become a real and thankworthy good. Her assurance of 
the propriety of this act is based, first, on the fact that the 
Lord Jesus is the resurrection and the life to all that believe 
on Him, and, secondly, on the evidence she has that the 
deceased was a person who so believed and believed unto 
the end. Forasmuch as by the death of His Son sin and 
death are abolished and life and immortality are brought to 
light by His resurrection, “the death of His saints is precious 
in the sight of the Lord”, Ps. 110, 15 ; and “ Blessed are the 
dead which die in the Lord.” Rev. 14, 13. Note well, “the 
dead which die in the Lord”, and these only; for “ He that 
believeth on the Son hath everlasting life: and he that 
believeth not the Son shall not see life; but the wrath of 
God abideth on him.” John 3, 36. 

2. To a Christian burial service, because it abounds in 
expressions of grateful and joyous hope, only the Christian 
dead are entitled. Be it admitted that under certain circum¬ 
stances ministers of the Church liave duties to perform that 
come to them by the death of the unbelieving, such duties 
however can come to them only in their capacity of pastors 
and preachers to the living, never as Christian liturgists 
performing at the graves of the Christian dead. If then by 
reason of one or the other function of their office they 
minister at the funeral of the world’s dead, they must in 
faithfulness to their sacred trust do so without the liturgy, 
lest violence be done to the truth of God and false hopes be 
awakened in the hearts of men. 

This thing of adapting the Church’s forms to suit the 
occasion by suppressing a word here and a phrase there is a 
most iniquitous practice every way one looks at it. It is the 
subterfuge of cowards who would serve God, yet on no 


MATERIAL ELEMENTS. 


73 


account at the risk of incurring the ill will of men; 
moreover, it is taking unwarranted liberty with the entrusted 
offices of the Church ; and, worst of all, it impresses the 
unsophisticated witness of the ceremony with the ruinous 
notion that death atones all wrongs, wipes out all differences, 
puts the worldly-minded on a level with the believer and 
affords to all men an equal chance of a happy beyond. No 
great power of discernment is needed to discover that this 
same fallacy has become the unwritten creed thousands of 
people live and die and go down to perdition by nowadays. 
And in the face of it, is it not high time that we observe 
with greater care and clearer conscience the distinction 
between believers and unbelievers living or dead? To me 
it seems that the day is more than come when in the matter 
before us the servants should show the courage of their 
Master and, as occasion offers, boldly declare, “Let the 
dead bury their dead!” 

3. Although it cannot be denied that the mode of 
disposing of the dead belongs to the sphere of things merely 
neutral, nevertheless there are weighty reasons why Chris¬ 
tians should adhere to the custom of interment. 

In the first place, from such passages as Gen. 3, 19 and 
15, 14 it is clear that God Himself points to burial as a 
proper disposition of the bodies of the dead; and though 
neither passage can be said to have the force of a command¬ 
ment, still it is certain that the grave or the sepulchre have 
been considered the most appropriate resting place for her 
dead by the Church of all times. Among God’s people 
burning was a rare exception, and appears to have been 
resorted to under extraordinary circumstances only, as for 
example in the case of king Saul. 1 Sam. 31, 11-13. On 
the score of custom it may be said that burial is ‘ ‘ Chris¬ 
tian,” cremation is “heathenish”; besides, the former is in 
keeping with the resurrection idea, the latter is not. 


74 


BEFORE THE ALTAR. 


In the second place, the language and symbolism of all 
Scripture appertaining to this and other subjects are built 
up on the idea of burial. To begin with, there are the 
words of the Lord to Abraham, “And thou shalt go to thy 
fathers in peace; thou shalt be buried in a good old age.” 
Gen. 15, 14. Then the words of Eliphaz the Temanite to 
Job, “Thou shalt come to thy grave in full age, like as a 
shock of corn cometh in in full season,” Job 5, 26; and c. 19, 
26. 27, the triumphant song of this godly sufferer,” “For I 
know that my Redeemer liveth, and that He shall stand at 
the latter day upon the earth: and though after my skin 
worms destroy this body, yet in my flesh shall I see God.” 
Passing over to the New Testament we have, first, the beau¬ 
tiful figure of our Lord, "“Verily, verily, I say unto you, 
Except a corn of wheat fall into the ground and die, it 
abideth alone; but if it die, it bringeth forth much fruit;” 
John 12, 24; and then this same figure taken up again by 
Paul 1 Cor. 15, 35 sq. Moreover, and one of a different 
sort, “ Therefore we are buried with Him by baptism into 
death: that like as Christ was raised up from the dead by 
the glory of the Father, even so we,” etc. Rom. 16, 4 sq. 
So also the symbolism of rest is associated with the grave, 
Heb. 4, 10 and Rev. 14, 13. Now as is the language of 
Scripture so, as a matter of course, is the language of the 
Church’s hymnological, liturgical and devotional literature 
generally built up on the same idea so far as they have refer¬ 
ence to the dead and their resurrection ; but doing away 
with burial as a fact, would necessarily deprive its figurative 
feature of its vividity and force. 

In the third place, thus far at least no good reason has 
been forthcoming why we should rather burn our dead than 
bury them. The sentimental twittle about the horrors of 
burying somebody alive, about spreading disease and death, 
and then of reducing the costs, etc., is at bottom only so much 
empty twaddle. And lastly, who as a rule are the advocates 


MATERIAL, ELEMENTS. 


75 


of cremation? are they not the open enemies of the Chris¬ 
tian faith, the very persons who ridicule the very thought 
of a future life in the body of this earth? This fact taken 
together with the other, to-wit, that the heathens as a rule 
burn their dead is, I freely confess it, enough to make one 
suspicipus with regard to the whole movement. 

4. To the question why the Church should add her 
offices to obsequies otherwise so earthly in their kind, it 
may be answered that she owes it to the bereaved, to the 
departed, and to herself to do so. To the bereaved because 
on such occasions they have need of spiritual consolation 
and support; to the departed, because he or she is her own 
dead, a member of the Church has closed his earthly career; 
and to herself, because of the opportunities offered her at 
such times to advance the work she is engaged in, soul¬ 
saving. 

5. If we take up for consideration the content of the 
burial service in the order of the reasons just assigned for it, 
we shall find that the Church first of all gives utterance to 
her unshaken confidence in the fatherly goodness of Divine 
Providence, whether this be plainly discernible to her or not. 
She knows that the Lord loves His people, that the lives of 
His saints are in His hands, and that the measure of their 
days is meted out to them by Him without whose will not a 
sparrow falls from the roof. She knows moreover “that all 
things work together for good to them that love God, to 
them who are the called according to His purpose.” This 
is her philosophy of life : true, not one of light, but one of 
faith, yet one of faith on the most sure word of God. 
Accordingly when death puts in his appearance among her 
children, he is to the Church an angel sent of God to carry 
them to their heavenly home; and to this her assurance she 
gives voice in the solemn acclaim, “ The Lord gave , the Lord 
hath taken away; blessed be the name of the Lord /” 


76 


BEFORE THE AETAR. 


There is throughout all these truths as addressed to the 
living to comfort and cheer them an implicit reference to the 
dead; and to speak of one as a child and heir of God is the 
greatest thing that can be said in praise of mortal man; for 
what more can we ever be or want to be than children of 
God created in Christ Jesus? In addition to this however 
honor is done by the Church to her dead through the presence 
of her members and their kindly offices as also through the 
pastor and his ministrations. In a word, it is the Church 
herself that buries her dead, and thus the part she takes in 
the funeral is to be interpreted. When one of her members 
has died in the Lord she celebrates the event which to her 
means that another of her number has run the race, kept the 
faith, fought to the end its fight and is now crowned. Be¬ 
sides, fully assured that the body shall some day be revived 
and share in the glory that is come to the soul, she lovingly 
deposits the remains in the lap of mother earth with the 
prayerful hope that there they may rest undisturbed till 
Christ shall bid them rise to life; and it is unto this rest 
that she pronounces words of blessing* on the lifeless body 
as it is lowered into the grave. 

Finally, whilst the fact that every instance of mortality 
affords special opportunities for bringing souls to Christ, or 


* Dr. W. Otto in his Prakt. Theologie § 265, remarks that whilst 
the consecration of the corpse is generally considered permissible, 
some are opposed to it, and mentions as belonging to the latter 
Harms , Ebrard and Kliefoth. If the opposition is directed against 
the Old and New Testament benediction, it is certainly well founded, 
for these confer grace intended for man and not for his mortal 
remains. On the other hand, why it should be considered inappro¬ 
priate to consecrate the body of Christians unto the rest of the grave 
and a glorious resurrection from it, is difficult to understand. Whether 
we eat or drink or whatsoever we do, we do it in the name of God; 
and as we ask Him to bless our meat and drink, so can we ask Him to 
bless us in our bodies living or dead. (The Benediction closing the 
services at the grave is pronounced on the congregation.) 



MATERIAL, ELEMENTS. 


It 


for establishing them in His saving grace, is a matter that is 
taken account of chiefly in the address or sermon, a good 
liturgy by no means ignores it. Brief as the services are at 
the house and at the grave, the truths proclaimed are so 
momentous and opportune withal that they cannot fail to 
carry a blessing to the hearts of those that hear them—and 
this, it may be, all the more because the words are few. 


78 


BEFORE THE AETAR. 


PART III. 

CONSTRUCTIVE LAWS. 

Under this heading it is proposed, in the first place, to 
institute a special inquiry into the principal laws that govern 
the construction of an Order of Service; and, in the second 
place, to show from some standard forms how far these laws 
have been realized throughout the Church at large. 

I. THE THEORY OF CONSTRUCTION. 

§ 43. 

Construction consists in the selection, the adjustment and adaptation 
of the given Material, and in the disposition of it into an Order of 
Service. 

1. The task now before us is somewhat analogous to 
that of a naturalist studying the composition and structure 
of a specimen plant for the purpose not so much of produc¬ 
tion as of obtaining an insight into its characteristics, of 
judgment upon its merits, of critical distinction, and, it may 
be, of its improvement. I resort to the figure preferably 
of a naturalist, and to him employed, as stated, for several 
reasons. In the first place, Divine Service, as we have seen, 
is an expression of life; and here I wish to call attention to 
the fact that also in the building up of its expressions into 
an orderly whole this same life exerts a formative influence; 
so that Construction, in this case, is in part at least a living 
process and not an act merely of labored invention or reflec¬ 
tion. An order of Service, if a mere scheme, lacks the. 


CONSTRUCTIVE EAWS. 


79 


property of naturalness essential to it and by which alone 
it can commend itself to the finer instincts of the soul. 

In the second place, by our study of this subject we do 
not aim to acquire an art which we might wish to practice 
in the creation of new forms of worship in place of the old. 
The ties that bind us to the Church of the past and our appre¬ 
ciation of the treasures she has handed down to us, are reason 
enough to put down every thought of the kind, should any 
arise. Moreover, every such attempt would be sure to prove 
itself abortive; and to make it would be to become fool- 
fellow of the scientist who, puffed up by his knowledge of a 
plant, throws it away in the conceit that he shall be able to 
create another and better in its place. 

In the third place: our aim in the present inquiry, as it 
thus shapes itself, is, to ascertain why just this material and 
no other has been selected, why it is placed just as it is, and 
how it links in with what goes before and with what follows 
it, and lastly, why certain parts of the body so built up are 
subject to periodic changes and what determines the nature 
of the latter. 

2. The fact that from this point of view Construction 
presents itself to us not so much as an art to be practiced as 
a process, self-developing and with a plentiful yield of fruit 
already matured, by no means renders useless the knowledge 
we may gain of it. On the contrary, such knowledge is in¬ 
dispensable if we desire to form an intelligent estimate of 
the divergent modes of worship in vogue throughout the 
Churches, reject what is spurious, approve what is genuine, 
supply defects, wisely build up, and—most important of all 
—to worship with understanding in the way we have seen 
fit to adopt for ourselves, and to teach others to do the same. 


80 


before the altar. 


§ 44. 

Construction is based on la\frs that are derived from the nature and pur¬ 
pose of the Divine Service built up by it. To conceive and judge 
aright of the former, a correct understanding of the latter is 
indispensable. 

There is no order anywhere and of any kind without 
some causative or regulative law or laws back of it, and that 
account for its existence and quality. The truth of this is 
so plain that the time spent in its proof is so much time 
wasted. It follows that to ascertain these laws we must look 
for them in the object they would serve, and in the product 
they have worked out in order to it. Applied to Orders of 
Divine Service, this is all the more true because—as has 
been shown—they are not the devices of a single mind and 
life-time, but growths issuing from and nourished by the 
lives of countless thousands and during the lapse of many 
generations. But this latter leads us to the further fact, 
that we shall hardly succeed in our discover)^ and correct 
interpretation of the laws that govern the several Orders 
unless we consult the faith of those who have built them 
up, and especially make particular and critical inquiry into 
the conception they had of Divine Service itself and apart 
from its arrangement. Knowledge of distinctive doctrine in 
general and of the distinctive notions on the constituent 
elements of Divine Service in particular is prerequisite to a 
clear insight into the Orders shaped by them. 


§ 45. 

Divine Service considered as being, in its inmost nature, an intercom¬ 
munion of God and God’s people—and such communion evangel¬ 
ically qualified—is the one and only true conception of it. 

1. It may be safely asserted that on the generic nature 
of Divine Service, namely as being a Divine human inter- 


CONSTRUCTIVE TAWS. 


81 


communion of some sort, all religions are agreed. Never¬ 
theless, it may not be found amiss to state in outline what 
may be said in explanation and support of this view. 

a) From the side of God —it is an axiomatic truth that 
in all His works and ways with reference to humanity, He 
seeks His own glory in and through the salvation of men. 
To accomplish the end, of necessity all His ways are ways 
of mercy, and all His works the works of mercy; for man is 
sinful, and on grounds of justice alone he could be dealt with 
in terms only of burning wrath. Since then the attitude of 
God toward men is throughout one of mercy, and since in 
consequence all His thoughts earthward are at all times and 
in all places turned into so many benefactions and gifts for 
those whose grateful adoration He would win—and does both 
win and receive—how much more must such communion 
and communication take place when and wherever God and 
His people meet, as it were, face to face as is the case in 
Divine Service. We may be sure that on such an occasion 
neither will come, or go away again, empty of heart and hand. 

b) From the side of Man —and as deduced from his 
spiritual longings and impulses, the argument leads to the 
same conclusion. He seeks his happiness, and if he would 
seek it truly he would look for it to God, and having found 
it, to the God of his salvation he will give the praise. His 
search for happiness he means to prosecute in whatever he 
undertakes, but at no time and place is he intent on it with 
such singleness of heart as when engaged in Divine Ser¬ 
vice. It is therefore but natural that the worshiper should 
conceive of this rite as an act in which he both gives and 
takes—and so far he is not mistaken. So far, I say, for 
whether he is right in anything beyund what these words 
say, depends on the view he takes of the gifts and of the 
motives and means of their bestowal and acceptance on both 
the side of God and his own. 

6 


82 


BEFORE THE ALTAR. 


2. As regards the specific nature of the communion of 
person and gifts taking place in Divine Service, there are 
irreconcilable differences in part of a very radical sort; and 
the same is true even to a greater extent as to the means of 
communication. But before we take up their discussion we 
deem it necessary to substantiate more definitely the terms 
sacramental and sacrificial —terms we have already made 
free use of, but noj: for purposes so critical of opposing 
opinions, to whose exposure we shall use these now. 

With us, these terms have symbolic import and author¬ 
ity. On the question, What a sacrifice is, and how many 
kinds there are, the Apology says: 

‘ ‘ Theologians are rightly accustomed to distinguish 
between a sacrament and a sacrifice. Therefore, let the 
genus comprehending both of these be either a ceremony or 
a sacred work. A sacrament is a ceremony or work in 
which God presents to us that which the divine promise 
annexed to the ceremony offers, as baptism is a work, not 
which we offer to God, but in which God baptizes us, i. e. a 
minister in the place of God; and God here offers and pre¬ 
sents the remission of sins, etc., according to the promise 
(Mark 16, 16): ‘ He that believeth and is baptized shall be 
saved.’ A sacrifice, on the contrary, is a ceremony or work 
which we render God in order to afford Him honor. More¬ 
over the proximate species of sacrifice are two, and there are 
no more. One is the propitiatory sacrifice, i. e . a work 
which makes satisfaction for guilt and punishment, i. e. one 
that reconciles God, or appeases God’s wrath, or which 
merits the remission of sins for others. Another species is 
the eucharistic sacrifice, which does not merit the remission 
of sins or reconciliation, but is rendered by those who have 
been reconciled, in order that we may return thanks or 
return gratitude for the remission of sin that has been 
received. * * * But in fact there has been only one 

propitiatory sacrifice in the world, viz.: the death of Christ, 


CONSTRUCTIVE LAWS. 


83 


as the Epistle to the Hebrews teaches, which says (10:4): 

‘ It is not possible that the blood of bulls and of goats 
should take away sins.’ And a little after, of the will of 
Christ, v. 10: ‘By the which will we are sanctified by the 
offering of the body of Jesus Christ once for all.’ * * * 

Now the rest are eucharistic sacrifices, which are called sac¬ 
rifices of praise (Eev. 3, 1 sq; 7, 11 sq; Ps. 56, 12 sq.), viz.: 
the preaching of the Gospel, faith, prayer, thanksgiving, 
confession, the afflictions of saints, yea, all good works of 
saints. These sacrifices are not satisfactions for those mak¬ 
ing them, or applicable on behalf of others, so as to merit 
for them ex opere operato the remission of sin or reconcilia¬ 
tion. And such are the sacrifices of the New Test., as 
Peter teaches, 1 Ep. 2, 5.” Article , The Mass A Jac. Ed. 
p. 261 sq. 

I have quoted somewhat fully because, while defining 
the destinctive character of the sacramental and the sacra- 
ficial , the words set forth at the same time what must be 
the fundamental character and what the content, divine and 
human, of every true Order of Worship. It needs only to be 
added here that all the substances we offer to God are offered 
Him as by children who themselves with all they have are 
already His; so that really our “ giving” simply consists in 
our grateful realization and acknowledgement of this fact. 
There can be no thought of offering anything to God that is 
not His already, Ps. 50 and Luke 17, 10; and therefore no 
thought of merit. 

Moreover, the definition here given of the sacramental 
is wide enough to include the Word; and herein lies the ex¬ 
tension of the term as used especially among liturgiologists. 
And to this there can be no reasonable objection; for, as 
Chemnitz says, “ God, in those things which pertain to our 
salvation, is pleased to treat with us through certain means; 

* On the subject in hand, this whole article is worthy of the 
closest perusal. 



84 


BEFORE THE ALTAR. 


He Himself has ordained this use of them, and instituted 
the Word of Gospel promise, which” (i. e. this One means) 
“ sometimes is proposed to us absolutely by itself or nakedly 
and sometimes clothed or made visible by certain rites or 
sacraments appointed by Him.” Schmid's Dogm. H. and 
J. Ed. p. 525 sq. In substance, therefore, there is but one 
means of grace, though formally there are two species, the 
audible and the visible. See Apol. Co 7 if. VII, 5 and 1 c. 

8. Now a common liturgy for the use of the three grand 
divisions of the Church is simply impossible because they 
differ fundamentally in their notion of the sacramental and 
the sacrificial, if not as to their nature, then as to the means 
of their communication, or as to both. Lutherans and Re¬ 
formed agree, in the main on the question of their nature 4 
but radically diverge on the question of means; whilst the 
Romish, and her sister Church, the Greek, stand opposed to 
Protestantism in every respect. 

a) The Romish view corrupts the sacramental into the 
sacrificial; and contrary wise, exalts the sacrificial—much of 
which is of her own devising—into what she claims to be 
sacramental. There is little, even of God’s own appoint¬ 
ment and bestowal, that she lets stand intact. For the 
authority of His Word she has substituted her own, or 
rather that of one man, the pope. In the little preaching 
she does do under the stress of circumstances, she makes 
more of herself than of the Head of the Church; and she 
entertains her people with the legends of the saints much 
oftener than she tells them the story of Jesus. The atoning 
self-sacrifice of Christ, as she will have it, avails for original 
sin in particular, and for the actual only in so far as it takes 
away the eternal punishment of sin in general; for so-called 
actual sin man—in part at least—himself must atone, either 
in person or by the mediation of others. Again, by the 
sacrament of baptism original sin and sins antedating the 
rite are completely washed away; howbeit the former is 


CONSTRUCTIVE LAWS. 


85 


held to be a privation of goodness only, and not a positive 
moral corruption of the entire human nature. The sacra¬ 
ment of .the Lord’s Supper is turned into a bloodless sacrifice 
by the mere offering of which the priest—for a consideration 
—makes atonement for the quick and the dead. The works 
and prayers of the saints are esteemed meritorious and de¬ 
clared expiatory for any one who chooses to avail himself of 
them. But mark you, to this “treasury of good works,” 
said to be inexhaustible, the church holds the key. Finally, 
and in consequence of such teaching, the cultus of the Rom¬ 
ish Church is in greater measure directed to the saints than 
to Him who alone is God and who will have His glory given 
to no other. 

In view of this woeful confusion of the human and 
divine, and of the iniquitous exaltation of the former in 
derogation to the latter, a pure Service and a correct Order 
are entirely out of the question. The Mass of the Roman 
Catholic Church is a lying wonder of her own invention; 
she prizes it as her highest treasure; never wearies of its 
celebration ; knows of no act so very holy, and at the same 
time so efficacious to appease God and to gain His favor. 
The consequence is that the mass and masses constitute her 
service—masses celebrated at all hours of day and night; and 
not infrequently a number of them at the same time and 
place, the priest of the more glib and flippant tongue out¬ 
stripping his fellows. Severe as the judgment may seem, 
the bitter truth is that in the Romish mass we meet with a 
religious rite that finds not its base and debasing equal in 
heathendom. 

b ) The Lutheran Liturgy is built up partly in contra¬ 
diction to, and partly in dependence on, the form then in 
vogue throughout the Western Church. Not so the Re¬ 
formed ; for whilst this Church joined the Lutheran in her 
negation of Romish perversions and abuses, in the work of 
restoration and building up she saw fit to follow ways of her 


86 


BEFORE THE ALTAR. 


own. Led in part by an ultra and in part by a pseudo reform¬ 
atory spirit, she rejected without discrimination the entire 
ritual of the prostitute mother church and devised what in 
many respects is but a sorry substitute for it. With refer¬ 
ence to the sacraments, which according to the Lutheran 
faith are actual means of grace, and therefore considered 
elementary in the highest degree to the body of Divine Ser¬ 
vice, Zwingli writes: “I believe, yea I know, that the 
sacraments do not only not confer grace but do not even 
meditate it.For as grace—and by this I mean atone¬ 

ment, forgiveness, and undeserved benefits—is wrought or 
given by the Divine Spirit, so this gift comes to the human 
spirit by itself and alone. Of a carrier or vehicle the Spirit 
has no need ;* for He Himself is the Power of conveyance 
through which all things are borne and who (the Spirit) 
needs not be borne. Nor do we read anywhere in Holy 
Scripture that visible things, such as the sacraments are, 
determinately carry within themselves the Spirit; but rather, 
if ever things visible and the Spirit are carried conjointly, 
the power of conveyance was the Spirit and not the visible 

thing.According to His good pleasure the Spirit is 

present already before the sacrament, and consequently grace 

*Very true, but how false the deduction; for, first, what if the 
Spirit, who needs no vehicle, should yet be pleased to avail Himself of 
one for His own transference ? and, secondly, what if such self-trans¬ 
ference by sensible means were chosen in adaptation to the finite spirit 
He desires to enter and the inlet to whose abode is by way of the sen¬ 
sory encasing it? 

According to Zwiugli’s mode of reasoning, which takes into 
account the subject acting in utter disregard of the object acted on, 
the inspired Word is likewise deprived of its office of mediating saving 
truth and grace. Strictly speaking, therefore, there are no means of 
grace; and what we hold to be such are, according to Zwingli, on the 
part of God only signs and testimonials of grace, and on the part of 
man who uses them they are eucharistic rites, and nothing more. 
Thus, of all the information the Scriptures give us on the how of the 
Spirit’s coming there is left us Zwingli’s Scriptum est: “The wind 
bloweth where it listeth.” 





CONSTRUCTIVE TAWS. 


87 


is wrought and present before the sacrament is applied. 
From this then it follows that the sacraments *are given for 
open testimony of that grace which to every one is already 
present beforehand. “ Fidei Ratio . Vol. IV, p. 9 . Opp. 
Ed. Schuler and Schulthess. Then in the 18 of his Sixty- 
seven Articles he says of the Mass in particular: ‘ ‘ That 
Christ, who offered Himself once for all, is to all eternity an 
endless sacrifice in payment for the sins of believers.f From 
which it is inferred X that the Mass is not a sacrifice, but a 
commemoration of the sacrifice, and a seal of the redemption 
effected through Christ. 

It is true that Calvin and his school modified these crude 
notions of the Swiss in somewhat, but whether in much 
more than in phrase, is a debatable question. Be this as it 
may, toward a true conception of Divine Service but little 
advance was made; for, Calvin or Zwingli, there being no 
means of grace—unless the Word be allowed to be such— 
there can be no sacramental acts—unless it be the preaching 
of that Word. If not the whole, certain it is that according 
to the Reformed view by far the greater part of Divine Ser¬ 
vice is in its nature eucharistic. Men are the stewards of the 
mysteries of God, not when and so far as they have the office 
of the Word and sacraments committed unto them, but only 
in so far as they carry these mysteries in their own hearts 
whither the Holy Ghost has in some unknown way and 
without the use of means placed them. It is clear that from 
this point of view Divine Service can be nothing other than 
a personal exercise and manifestation of the grace received. 
And as to the Ford’s part in it: He is present potentially 
only and works too, though no man knows how. 

t As a strict predestinarian he means only the elect. 

fit were just as logical to^ say: “From which it is inferred that 
the Mass,” i. e. the Ford’s Supper, is a means through which that 
sacrifice offered once for all is now, together with its benefits, com¬ 
municated unto us who partake thereof. 



88 


before the aetar. 


§ 46. 

From the nature of the Service, properly understood, it follows that the 
acts of communion—of God with man and of man with God—shall 
appear in the Order: first, in due proportion; and secondly, each 
species in its proper place. 

I. Also as worshipers we can be and do and have noth¬ 
ing good, except by the grace of God ; and since this grace is 
supplied us only through the sacramental material, we con¬ 
clude, in the first place, that the more a Service abounds in 
this, the stronger and richer the sacrificial becomes as the 
fruit thereof. This is not only a truth taught by Scripture 
and in full accord with spiritual law, but at the .same time a 
fact borne out by history. Throughout all time, the church 
most prolific of eucharistic productions will always be found 
to be the church which, hungry and athirst after the quick¬ 
ening grace of God, made it the chief concern of life to sat¬ 
isfy herself from the source through the channels of the 
Word and Sacraments. A most striking example of this we 
have in the hymnology of the Lutheran Church as compared 
with that of the Reformed. Her scruples with regard to 
their propriety may, and does no doubt, in part account for 
the dearth of hymns; but the more satisfactory explanation 
will be found in the fact that in her undue emphasis of the 
subjective side of Christianity she has slighted the objective 
which is its source; and thus reaching out for the former 
over and above the latter, her hands have fallen short of 
both. “But this I say, He which soweth sparingly shall 
reap also sparingly; and he which soweth bountifully shall 
reap also bountifully.” 2 Cor. 9, 6. Applied to the subject 
in hand, this means: Let the sacramental—the preaching of 
the Word and the administration of the sacraments—abound, 
and there will be a rich yield of the sacrificial—joy of heart 
and joyous thanksgiving and praise. Another way there is 
not. 


CONSTRUCTIVE LAWS. 


89 


A second conclusion derived from the entire dependence 
of Christian life on Divine grace, is, that the sacramental 
and the sacrificial should be so arranged that the former, as 
a rule, precede the latter; moreover, that in the placing of 
the two together, the substance of the former be such as 
would beget, foster and bring to expression the substance of 
the latter. E. g. A plaintive cry in answer to a glad tiding 
is a palpable incongruity. 

2. Admitting, as in truth we must, that in practice the 
Reformed Church makes room for the sacramental to a 
greater extent than on her own theory she must be unwilling 
to acknowledge,* yet can we not for a moment entertain the 
idea of a common liturgy of that Church and our own. The 
suggestion—actually carried out in union formularies—that 
the words and acts of both species be so formulated that Lu¬ 
therans and Reformed can readily interpret them, each one to 
suit his faith, is a proposal in the highest degree disgraceful 
to the Christian character. Plausible as such a scheme may 
appear to some and smoothly as it might work in an age as 
liberal as in our own, nevertheless at bottom it is and in the 
end it amounts to a surrender of God’s truth and to the ex¬ 
tinction of our common sense of uprightness. Yet, sad to 
say, it is by this scheme that people professing to be some 
Lutherans, some Reformed and some who knows what, now¬ 
adays worship and commune together at the Lord’s altar. 
Every man reads from the words what he is pleased to read 
into them; and whilst they partake of the same meat and 
drink, to some these elements are mere bread and wine, to 
others they are the communion of the Lord’s body and blood 
—the same thing given to all, but to each one it is just what 
he will have it to be. Thus is a service intendedly rendered to 
holy God made to abound in all things, yet each one to every 
man’s liking! 

*The Word, wherever preached, will evince itself a means of 
grace, notwithstanding the fact that men deny its mediating char- 



BEFORE THE AI/TAR. 


m 


§ 47. 

From its object of self-edification, both intensive and extensive, it fol¬ 
lows that the catechetical and the missionary element should be 
given an adequate place in the Service. 

I. The idealism which is fain to conceive of a body of 
worshipers as composed of Christians only, and of these as 
already all but perfect, may do very well in poetry; in prac¬ 
tice, the stern reality of things forbids us to take account of 
it other than as an ideal conception of what should and some 
day—in the great beyond—will be. It is true, the ideal 
worshiper should ever be kept in view, also in the construc¬ 
tion of the Service; and to make for him as its goal, the 
Service should always be somewhat in advance of him as he 
now is in order to draw him on; beyond this, however, we 
must be led by the condition of things as they are. In the 
light of what it should and might be faith, the mother virtue 
of God’s people, is a weak, struggling light and power in the 
hearts of all of us; but “faith cometh by hearing, and 
hearing by the Word of God.” The remedial method thus 
pointed out is clearly the didactic and not the aesthetic and 
emotional one,t and for its execution it points, first of all, to 
the sermon. Not exclusively, however, for there is no good 
reason why instruction should be confined to the pulpit, and 
why the entire Service should not be in preponderate meas¬ 
ure and in its office to the young believers an instructive 
one. And this all the more, because the sermon does at 
times turn out to be a rather barren composition. When 
such is the case, what a satisfaction to know that the introits, 
the lessons, the collects and the hymns—all supplementary 
to the sermon—do in part make up for its defects. We 
must, therefore, repudiate the notion — characteristically 
Calvinistic — that the chief object of Divine Service should 


t Of the Romisli Church, and of many among the sects. 



CONSTRUCTIVE LAWS. 


91 


be the self-exercise and self-witness of the life wrought in 
the heart by the hidden demonstration of the Spirit; and 
whilst we do not deny this as one object of worship, we put 
above it, as the far more important one, the other: to teach 
and to feed the people. 

2. From the other fact, viz.: that strangers to the faith 
attend the Services and may be won over to it, it is clear 
that, to some extent at least, their needs should be met in 
the selection of the matter, and their capacity of compre¬ 
hension by the arrangement of it. This can well be done, 
and without violence to the canon : God’s Service for God’s 
People. 

§ 48. 

The Order of Service should conform, in reasonable measure, to the 
logic of God’s truth, and to the laws of godly life. 

1. The general line of thought in divine truth is, first, 
the Law, secondly, the Gospel. Then, and in particular: 
as to the Law,* first its requirements (elenchtic’use), and 
secondly its penalties and rewards (pedagogic use); and as 
to the Gospel, first the facts and secondly the doctrine. 
That in the arrangement of material, this sequence of truths 
should not be overlooked in any application of the Word, 
needs no proof. 

2. Inasmuch as Divine Service aims at the plant¬ 
ing, the propagation and the perfecting of the Christian 
life, it is clear that its material should be adjusted and ar¬ 
ranged so as to be conducive to that life, and conformably to 
the several stages of its development; viz., knowledge of 
holy God, of sin and of the wrath of God; contrition, faith, 
love, hope, the works of love (paranetic use of the Law) 
and the joys of hope—here especially the last things.” 

* The order of its giving was : a) the natural or implanted; b ) the 
primordial or first position, Gen 2, 17; c ) the Sinaitic or revealed. 



92 


BEFORE THE ALTAR. 


Remark: In illustration of this proposition, and as a 
dissuasion from gross disregard of it, I merely mention that, 
among other things, it is entirely out of place to follow up 
the loosing with the binding key in the Absolution ; or in 
the lections to change the order of Law and Gospel; or to 
close a sermon with a malediction and that too with an Amen 
to it; or to give out toward the end of the service a hymn 
of strong legal import; etc., etc. 

§ 49. 

Since for their annual round of thought the Services depend on the 
Church-Year, the meaning of the day determines the variable 
content of the Order. 

To the Church—yet not to her ministers—it is a matter 
of choice whether or not the idea of the Church-year shall 
be followed;* once adopted, however, its claims upon the 
Services become imperative. Recognizing this, the great 
historic churches falling in with the idea which thus pre¬ 
sented itself, have all supplied themselves with an abund¬ 
ance of material to carry it out deservedly. The introits, 
lections, graduals, etc., are all given; the only thing the 
practical liturgist has to do is to use them as prescribed, and 
then, conform to them also in his selection of the hymns. In 
this, personal predilection is therefore not the ruling deter¬ 
minant. In the first place, the chief hymn or hymns for 
the day should be, at least predominently, of an objective 
character, that is, .such as recount the words and deeds of 
God, and not such as are filled up and overflow with the 
emotions of men. In the second place, it is unnecessary, 
yea, hardly desirable, that such hymns be literal amplifica- 
cations of the lessons for the day or an epitome of the ser¬ 
mon on them; what must be required is, that their content 

* Its rationale, merits, and what speaks for its observance, have 
been discussed in \ 15. 



CONSTRUCTIVE LAWS. 


93 


be one that is in close affinity with the fact celebrated or 
with the truth extolled at that season of the year in general 
and on that day in particular. 

§ 50 . 

Being an action of the congregation, the Service must be so constituted 
as readily to admit of a free and full participation in it by the whole 
body. 

1. We mean here in great part an active participation 
as opposed to one that is passive and by proxy. Not such 
a one, therefore, as the Church of Rome allows the votaries 
of her shrine; for as though it were not enough that by her 
persistent adherence to the Latin tongue even an intelligent 
passive participation is rendered next to impossible,* she 
moreover proscriptively confines them to the beggarly por¬ 
tion of the Kyrie and the Amen. Nor such a one as is 
habitual in the greater partf of the Reformed Church, where 
the singing of a psalm or two and a hymn is all the people 
are given to do; and as though even that were too much, 
the choir has been introduced to relieve them of it. 

That worshipers should personally and actively enjoy 
a privilege the holiest and happiest they can have in earth 
or in heaven, is their inalienable right as the people of God; 
and one so plainly evident and enjoyable withal, that it is 
hard to explain how they could ever be induced to surrender 
the exercise of it to the extent they have. Sad to say, to 
win back the people to a fuller enjoyment of this God-given 
right has long ago become one of the most urgent and diffi¬ 
cult tasks Liturgies has to accomplish. 

2. The question, in what way the people as a body can 
best engage in the Services of God’s house, has found a happy 

* The laity may follow the priest by means of translations placed 
into their hands along with the orignal. 

tin this respect the Episcopal Church constitutes a laudable 
exception, as do also a few schools of the Reformed type. 



94 


BEFORE THE ALTAR. 


solution long ago. The Old Covenant people already knew 
their privilege in this respect; and under the pressure born 
of their knowledge, they filled the temple with noises of 
sweet psalmody and of tuneful intonations and responses. 
And thus, wfith growing improvements and pleasing varia¬ 
tions, it has been ever since wherever a worshiping multi¬ 
tude has been aw 7 are of its rights and appreciated them. 
Congregational singing of responsories and hymns consti¬ 
tutes a most satisfactory medium through wdiich the body 
of the people can take an extensive active part in the services 
of the sanctuary; and to their hearts’ content, if only they 
will. The liturgy .should therefore be so constructed as to 
enlist the people for oft repeated action. If in addition to 
singing, room be made for joint recitation, the part so to be 
rendered should be short for the reason that voicing in uni¬ 
son, to be harmonious, is an exceedingly difficult art; and 
then, even at its best, an art of no high order. On account 
of its solemn festive character, however, the claims of 
sacred art should be reasonably satisfied in the rendering 
and therefore also in the composition of the Service. 

II. STANDARD FORMS. 

From the vast amount of material that might be collec¬ 
ted under this head a .selection is here presented, large 
enough it is thought, to enable the reader to form at least a 
general opinion respecting the liturgical theories and prac¬ 
tices of the Church and of Churches. To this end specimen 
forms are given from the Ancient, the Romish, the Lutheran, 
and the Reformed Church—and, as a rule, one to show the 
arrangements of parts, and a second to show the material 
content, of the structure. 


STANDARD FORMS. 


95 


THE ANCIENT CHURCH. 

§ 51. 

A ITS ORDER OF WORSHIP. 

So far as this can be ascertained from the writing of the 
Fathers,* the worship of the Church as far back as the end 
of the 3. century—if not further—proceeded as follows:** 

a) THE MASS OF THE CATECHUMENS. 

1. Private confession. 

2. Singing of Psalms, beginning with the 63 — and 
ending with the Gloria Patri. 

3. The Pax with response, whereupon reading of 
Scripture from the Law, the Prophets, the Epistles. 

4. Singing of a psalm. 

5. Reading from the Gospel, closing with Deo Gratias 
or Laus tibi Christe , by the congregation. 

6. The Sermon, beg. with the salutation: “The grace 
of our Lord” etc., or “Peace be with you.” 

(Following this, all unbelievers were dismissed.) 

Then the Prayers of, or in behalf of, 

1. the Catechumens ; 2. the Energumens ; 

3. the Photizomens; and 4. the Penitents— 
each several class being dismissed at the conclusion of the 
intercession made in its behalf. 

b ) THE MASS OF THE FAITHFUL. 

1. All (believers only now being present) are admon¬ 
ished to private devotion. 

2. The General Prayer—every separate petition being- 
responded to by the cong. with “Lord, have mercy /” 

*Esp. Book VIII. of the Apostol. Constitutions , and the Myst. 
Catechism of Cyrill. 

** Abbreviated from Alt's Kirch. Gottesdienst p. 184. 



96 


BEFORE "THE ALTAR. 


3. The Collect. 

4. The offertorium — or collection of gifts (i. e. bread, 
wine, oil, incense)—The Pax, with response — The kiss of 
peace. 

5. The Preface: The salutation, with response; the 
Sursum Corda, with response; Prayer of great length, by 
the Minister, with the Sanctus sung by the congregation; 

6. The Consecration. 

7. A General Prayer of Intercession. 

8. A Prayer, (referring to the offerings made). 

9. Confession of faith (since A. D. 471.) 

10. The Lord’s Prayer (not certain whether ante- 
Nicene.) 

11. The Communion (with singing of the 34. psalm.) 

12. The Post Communion. 

Of early Liturgies there are four, two of which are 
ascribed respectively to the apostles St. James and St. Mark, 
a third is called the Clieinentine , gnd the fourth that of St. 
Basil. The first named is considered by many the most 
important and the oldest. No original text of it is extant; 
it is constructed from post-Nicene manuscripts. Clark’s 
translated edition* of it—rev. by B’p. Coxe, — has, among 
others, the following: 

Introductory Note : The Liturgy of St. James, the Liturgy of 
the Church of Jerusalem. Assemau, Zaccaria, Dr. Brett, Palmer, 
Trollope and Neale, tliiuk that the main structure of this liturgy 
is the work of St. James, while they admit that it contains some evi¬ 
dent interpolations. Leo Allatius, Bona, Bellarmine, Baronius, and 
some others, think that the whole is the genuine production of the 
apostle. Cave, Fabricius, Dupin, Le Nourry, Basnage, Tilleinont, 
and many others, think that it is entirely destitute of any claim to an 
apostolic origin, and that it belongs to a much later age. 

There are only two manuscripts of the Greek Liturgy of St. 
James, — one of the tenth, the other of the twelfth Century, — with 
fragments of a third. 


* The one given below. 



STANDARD FORMS. 


97 


B THE DIVINE LITURGY OF JAMES, THE HOLY APOSTLE AND 
BROTHER OF THE LORD. 

I. 

The Priest J 

I. O Sovereign Lord our God condemn me not, defiled with 
a multitude of sins: for, behold, I have come to this Thy divine 
and heavenly mystery, not as being worthy; but looking only unto 
Thy goodness, I direet my voice to Thee: God be merciful to me 
a sinner: I have sinned against Heaven, and before Thee, arid am 
unworthy to come into the presence of this Thy holy and spiritual 
table, upon which Thy only begotten Son, and our Lord Jesus Christ, 
is mystically set forth as a sacrifice for me, a sinner, and stained with 
every spot. Wherefore I present to Thee this supplication and thanks¬ 
giving, that Thy Spirit and Comforter may be sent down upon me, 
strengthening and fitting me for this service; and count me worthy to 
make known without condemnation the word, delivered from Thee by 
me to the people, in Christ Jesus our Lord, with whom thou art 
blessed, together with Thy all-holy, and good, and quickening, and 
consubstautial Spirit, now and ever to all eternity. Amen. 

Prayer of the standing beside the altar. 

II. Glory to the Father, and to the Son, and to the Holy Spirit, 
the triune light of the Godhead, which is unity subsisting in trinity, 
divided, yet indivisible: for the Trinity is one God Almighty, whose 
glory the heavens declare,! and the earth His dominion, and the 
sea His might, and every sentient and intellectual creature at all 
times proclaims His majesty: for all glory becomes Him, and honor 
and might, greatness and magnificence, now and ever and to all 
eternity. Amen. 

Prayer of the incense at the beginning. 

III. Sovereign Lord Jesus Christ, O Word of God who didst 
freely offer Thyself a blameless sacrifice upon the cross to God even 
the Father, the coal of double nature, that didst touch the lips of 
the prophet with the tongs, and didst take away his sins, touch also 
the hearts of us sinners, and purify us from every stain, and present 
us holy beside Thy holy altar, that we may offer Thee a sacrifice of 
praise; and accept from us, Thy unprofitable servants, this incense as 
an odor of a sweet smell, and make fragrant the evil odor of our soul 
and body, and purify us with the sanctifying power of Thy all-holy 
Spirit: for Thou alone art holy, who sanctifiest, and art commuui- 


l A lavabo: He prepares himself by the prayer for purification. 



98 


BEFORE THE AETAR. 


* 

cated to the faithful; and glory becomes Thee, with Thy eternal 
Father, and Thy all-holy, and good, and quickening Spirit, now and 
ever, and to all eternity. Amen.' 

Prayer of the commencement. 

IV. O beneficient King eternal, and Creator of the universe, 
receive Thy Church, coming unto Thee through Thy Christ: fulfill to 
each what is profitable: lead us all to perfection, and make us per¬ 
fectly worthy of the grace of Thy sanctification, gathering us together 
within Thy holy Church, which Thou hast purchased by the precious 
blood of Thy only-begotten Son, and onr Ford and Savior Jesus 
Christ, with whom Thou art blessed and glorified, together with Thy 
all-holy, and good and quickening Spirit, now and ever, and to all 
eternity. Amen. 

The Deacon. 

V. Let us again pray to the Lord. 

The Priest , prayer of the incense at the entrance of the congregation. 

God, who didst accept the gifts of Abel, the sacrifice of Noah and 
Abram, the incense of Aaron and of Zacharias, accept also from the 
hand of us sinners this incense for an odor of a sweet smell, and for 
the remission of our sins, and those of all Thy people; for blessed 
art Thou, and glory becomes Thee, the Father, and the Son, and the 
Holy Spirit, now and ever. 


The Deacon. 

Sir, pronounce the blessing. 1 

The Priest prays. 

Our Lord and God, Jesus Christ, who through exceeding good¬ 
ness and love not to be restrained wast crucified, and didst not refuse 
to be pierced by the spear and nails; who didst provide this mysteri¬ 
ous and awful service as an everlasting memorial for us perpetually: 
bless Thy ministry in Christ the God, and bless our entrance and 
fully complete the presentation of this our service by Thy unutterable 
compassion, now and ever, and to all eternity. Amen. 

The responsive prayer from the Deacon. 

VI. The Lord bless us, and make us worthy seraphically to offer 
gifts, and to sing the oft-sung hymn of the divine Trisagion, by the 
fullness and exceeding abundance of all the perfection of holiness, 
now and ever. 

iThis is addressed to the priest. Some translate, “ O Lord, bless us.” (This 
latter is the more primitve idea.) 



standard forms. 


99 


Then the Deacon begins to sing in the entrance . 1 

Thou who art the only-begotten Son and Word of God, immor¬ 
tal ; who didst snbmit for our salvation to become flesh of the holy 
God-mother, 2 and ever-virgiu Mary; who didst immutably become 
man and wast crucified, O Christ, our God, and didst by Thy death 
tread death under foot; who art one of the Holy Trinity, glorified 
together with the Father and the Holy Spirit, save us. 

The Priest says this prayer from the gates to the altar. 

VII. God Almighty, Ford great in glory, who hast given to us 
an entrance into the Holy of Holies, through the sojourning among 
men of Thy only-begotten Son, our Lord, and God, and Savior Jesus 
Christ, we supplicate and invoke Thy goodness, since we are fearful 
and trembling when about to stand at Thy holy altar; send forth 
upon us O God, Thy good grace, and sanctify our souls, and bodies, 
and spirits, and turn our thoughts to piety, in order that with a pure 
conscience we bring unto Thee gifts, offerings, and fruits for the re¬ 
mission of our transgressions, and for the propitiation of all Thy 
people, by the grace and mercies and loving kindness of Thy only- 
begotten Son, with whom Thou art blessed to all eternity. Amen. 

After the approach to the altar the Priest says: 

VIII. Peace be to all. 

The People. 

And to Thy Spirit. 

The Priest. 

The Lord bless us all and sanctify us for the entrance and cele¬ 
bration of the divine and pure mysteries, giving rest to the blessed 
souls among the good and just, by His grace and loving kindness, 
now and ever, and to all eternity. Amen. 

Then the Deacon says the bidding prayer. 

IX. In peace let us beseech the Lord. 

For the peace that is from above, and for God’s love to man, and 
for the salvation of our souls, let us beseech the Lord. 

For the peace of the whole world, for the unity of all the holy 
churches of God, let us beseech the Lord. 

For the remission of our sins, and forgiveness of our transgres¬ 
sions, and for our deliverance from all tribulations, wrath, danger, 
and distress, and from the uprising of our enemies, let us beseech 
the Lord. 


iThe lesser entrance with the Holy Gospels. 

2The Theotoce or Deipara. Of course, added after the Council of Chalcedon. 



100 


BEFORE THE ALTAR. 


Then the singers sing the Trisagion Hymn. 

Holy God, holy mighty, holy immortal, have mercy upon us. 

Then the Priest prays , bowing. 

X. O compassionate and merciful, and very gracious and true 
God, look from Thy prepared dwelling-place and hear us Thy sup¬ 
pliants, and deliver us from every temptation of the devil and man; 
withhold not Thy aid from us, nor bring on us chastisements too 
heavy for our strength: for we are unable to overcome what is 
opposed to us; but Thou art able, Lord, to save us from everything 
that is against us. Save us, O God, from the difficulties of this world 
according to Thy goodness, in order that, having drawn nigh with a 
pure conscience to Thy holy altar, we may send up to Thee without 
condemnation the blessed hymn Trisagion, together with the heavenly 
powers, and that having performed the service, well-pleasing to Thee 
and divine, we may be counted worthy of eternal life. 

(Aloud.) 

Because Thou art holy Lord our God, and dwellest and abidest in 
holy places, we send up the praise and the hymn Trisagion to Thee, 
the Father, and the Son, and the Holy Spirit, now and ever, to all 
eternity. 

The People. 

Amen. 

The Priest. 

XI. Peace be to all. 

The People. 

And to Thy Spirit. 

The Singers. 

Alleluia. 

Then there are read in order the holy oracles of the Old Testa¬ 
ment , and the prophets; and the incarnation of the Son of God is set 
forth , and His sufferings and resurrection from the dead , His ascen¬ 
sion into heaven , and His second appearing with glory ; a7id this takes 
place daily in the holy and divine service. 

After the reading and instruction the Deacon says: 

XII. Let us all say, Lord, be merciful. 

Lord Almighty, the God of our fathers, we beseech Thee, hear us. 

For the peace which is from above, and for the salvation of our 
souls, let us beseech the Lord. 

For the peace of the whole world, and the unity of all the hoty 
churches of God, let us beseech the Lord. 

For the salvation and help of all Christ-loving people, we beseech 
Thee, hear us. 


STANDARD FORMS. 


101 


For our deliverance from all tribulation, wrath, danger, distress, 
from captivity, bitter death, and from our iniquities, we beseech, 
Thee, hear us. 

For the people standing round and waiting for the rich and plen¬ 
teous mercy that is from Thee, we beseech Thee, be merciful and 
gracious. 

Save Thy people, O Ford, and bless Thine inheritance. 

Visit Thy world in mercy and compassion. 

Exalt the horn of Christians by the power of the precious and 
quickening cross. 

We beseech Thee, most merciful Ford, hear us praying to Thee, 
and have mercy upon us. 

The People [thrice). 

Ford, have mercy upon us. 

The Deaco7i. 

XIII. For the remission of our sins, and forgiveness of our 
trangressions, and for our deliverance from all tribulation, wrath, 
danger, and distress, let us beseech the Ford. 

Fet us all entreat from the Ford, that we may pass the whole day 
perfect, holy, peaceful, and without sin. 

Fet us entreat from the Ford a messenger of peace, a faithful 
guide, a guardian of our souls and bodies. 

Fet us entreat from the Ford forgiveness and remission of our 
sins and transgressions. 

Fet us entreat from the Ford the things which are good and 
proper for our souls, and peace for the world. 

Fet us entreat from the Ford, that we may spend the remaining 
period of our life in peace and health. 

Fet us entreat that the close of our lives may be Christian, with¬ 
out pain and without shame, and a good plea at the dread and awful 
judgment-seat of Christ. 

The Priest. 

XIV. For Thou art the gospel and the light, Savior and keeper 
of our souls and bodies, God, and Thy only-begotten Son, and Thy 
all-holy Spirit, now and ever. 


Amen. 


The People. 
The Priest. 


XV. Peace be to all. 
And to thy spirit. 


The People. 


102 


BEFORK THE AETAR. 


The Deacon. 

Let us bow our heads to the Lord. 


The People. 

To Thee, Lord. 

The Priest prays , saying: 

O Sovereign giver of life, and provider of good things, who didst 
give to mankind the blessed hope of eternal life, our Lord Jesus 
Christ, count us worthy in holiness, and perfect this Thy divine 
service to the enjoyment of future blessedness. 

{Aloud.) 

So that, guarded by Thy power at all times, and led into the power 
of truth, we may send up the praise and thauksgiving to Thee, the 
Father, the Son, and the Holy Spirit, now and ever. 


Amen. 


The People. 
The Deacon. 


XIV. Let none remain of the catechumens, none of the unbap¬ 
tized, none of those who are unable to join with us in prayer. Look 
at one another. 1 The door. All erect. 2 Let us again pray to the 
Lord. 

II. 3 


The Priest says the prayer of incense. 

Soverign Almighty, King of glory, who kuowest all things before 
their creation, manifest Thyself to us calling upon Thee at this holy 
hour, and redeem us from the shame of our transgressions; cleanse 
our mind and our thought from impure desires, from worldly deceit, 
from all influence of the devil, and accept from the hand of us sinners 
this incense, as Thou didst accept the offering of Abel, and Noah, and 
Aaron, and Samuel, and of all Thy saints, guarding us from every 
thing evil, and preserving us for continually pleasing, and wor¬ 
shipping and glorifying Thee, the Father and Thy only-begotten Son,, 
and Thy all-holy spirit, now and always, and for ever. 


And the readers begin the cherubic hymn. 

Let all flesh be silent and stand with fear and trembling, and 
meditate nothing earthly within itself. 

iSo as to be sure no enemy was among the Faithful. 

2These clauses are elleptical. After “ prayer” supply “ remain,” the door is- 
for “ shut the door,” and “ all erect” for “ stand all erect.” 

3 Here begins the liturgy of the Faithful. 



STANDARD FORMS. 


103 


For the King of kings and the Lord of lords, Christ our God 
conies forward to be sacrificed, and to be given for food to the faith¬ 
ful; and the band of angels go before Him with every power and 
admonition, the many eyed cherubim, and six winged seraphim cover¬ 
ing their faces, and crying aloud, Alleluia, Alleluia, Alleluia. 

The Priest bringing in the holy gifts, 1 says this prayer. 

XVII. O God, our God who didst send forth the heavenly bread, 
the food of the whole world, our Lord Jesus Christ, to be a Savior, 
and Redeemer, and Benefactor, blessing and sanctifying us, do Thou 
Thyself bless this offering, and graciously receive it to Thy altar 
above the skies. 

Remember in Thy goodness and love those who have brought it, 
and those for whom they have brought it, and preserve us without con¬ 
demnation in the service of Thy divine mysteries: for hallowed and 
glorified is Thy all-honored and great name, Father, Son, and Holy 
Spirit, now and ever, and to all eternity. 

The Priest. 

Peace be to all. 

The Deacon. 

Sir pronounce the blessing. 

The Priest. 

Blessed be God, who blesseth and sanctifieth us all at the presen¬ 
tation of the divine and pure mysteries, and giveth rest to the blessed 
souls among the holy and the just, now and always, and to all 
eternity. 

The Deacon. 

XVIII. Let us attend in wisdom. 

The Priest begins. 

I believe in one God, Father Almighty, Maker of heaven and 
earth, and in one Lord Jesus Christ the Son of God: and the rest of 
the creed. 

Then he prays , bowing his neck. 

XIX. God and Sovereign of all, make us, who are now unworthy, 
worthy of this hour^ lover of mankind; that being pure from all 
deceit and all hypocrisy, we may be united with one another by the 
bond of peace and love, being confirmed by the sanctification of Thy 
divine knowledge through Thine only-begotten Son, our Lord and 


i Here is the great entrance or bringing in of the unconsecrated elements. 
It has a symbolical meaning (Heb. 1, 6.) now forgotten : and here instead of the 
glorified Christ no doubt the superstitious do adore bread and wine in ignorance. 



104 


BEFORE THE ALTAR. 


Savior Jesus Christ, with whom thou art blessed, together with Thy 
all-holy, and good, and quickening Spirit, now and ever, and to all 
eternity. Amen. 

The Deacon. 

XX. Let us stand well, let us stand reverently, let us stand in 
the fear of God, and with compunction of heart. > In peace let us pray 
to the Lord. 

The Priest. 


For God of peace, mercy, love, compassion and all loving-kind¬ 
ness art Thou, and Thine only-begotten Son, and Thine all-holy 
Spirit, row and ever. 


Amen. 

Peace be to all. 
And to thy spirit. 


The People. 
The Priest. 
The People. 
The Deacon. 


Let us salute one another with an holy kiss. 1 Let us bow our 
heads to the Lord. 


The Priest bows , saying this prayer: 

XXI. Only Lord and merciful God, on those who are bowing 
their necks before Thy holy altar, and seeking the spiritual gifts that 
come from Thee, send forth Thy good grace; and bless us all with 
every spiritual blessing, that cannot be taken away from us, Thou 
who dwellest on high, and hast regard unto things that are lowly. 

{Aloud.) 

For worthy of praise and worship and most glorious is Thy all¬ 
holy name, Father and Son and Holy Spirit, now and always and to 
all eternity. 

The Deacon. 

Sir pronounce the blessing. 

The Priest. 

The Lord will bless us, and minister with us all by His grace and 
loving kindness. 

And again : 

The Lord will bless us, and make us worthy to stand at His holy 
altar, at all times, now and always and for ever. 

iThe sexes sat apart, the salutations of each confined to its own ; an apos¬ 
tolic feature. 



STANDARD FORMS. 


105 


. And again. 

Blessed be God who blesseth and sanctifieth us all in our attend¬ 
ance upon, and service of, His pure mysteries, now and always, and 
for ever. 

The Deacon makes the Universal Litany. 

XXII. In peace let ns pray to the Lord. 

The People. 

O Lord have mercy. 

The Deacon. 

Save us, have mercy upon us, pity and keep us, O God, by Thy 
grace. 

For the peace that is from above, and the loving kindness of God, 
and the salvation of our souls, let us beseech the Lord. 

For the peace of the whole world, and the unity of all the churches 
of God, let us beseech the Lord. 

For those who bear fruit and labor honorably in the holy churches 
of God; for those who remember the poor, the widows and the or¬ 
phans, the strangers and the needy ones; and for those who have re¬ 
quested us to mention them in our prayers, let us beseech the Lord. 

For those who are in old age and infirmity, for the sick and suf¬ 
fering, and those who are troubled by unclean spirits, for their speedy 
cure from God and their salvation, let us beseech the Lord. 

For those who are passing their days in virginity and celibacy, 
and discipline, aud for those in holy matrimony; and for the holy 
fathers and brethren agonizing in the mountains, 1 and dens, and 
caves of the earth, let us beseech the Lord. 

For Christians, sailing, travelling, living among strangers, and 
for our brethren in captivity, in exile, in prison, and in bitter slavery, 
their peaceful return, let us beseech the Lord. 

For the remission of our sins, and forgiveness of our transgres¬ 
sions, and for our deliverance from all tribulation, wrath, danger, and 
constraint, and uprising against us of enemies, let us beseech the 
Lord. 

For fav6rable weather, peaceful showers, beneficent dews, abund¬ 
ance of fruits, the perfect close of a good season, and for the crown 
of the year, let us beseech the Lord. 

For our fathers and brethren present, and praying with us in this 
holy hour, and at every season, their zeal, labor, and earnestness, let 
us beseech the Lord. 

For every Christian soul in tribulation and distress, and needing 
the mercy and succor of God, for the return of the erring, the health 


1A token of Ante-Nicene age, though some think of later asceticism. 



106 


BEFORE THE AETAR. 


of the sick, the deliverance of captives, the rest of the fathers and 
brethren that have fallen asleep in foretime, let us beseech the Lord. 

For the hearing and acceptance of our prayer before God, and the 
sending down of His rich mereies and compassion, let us beseech the 
Lord. 1 2 

And for the offered, precious, heavenly, unutterable, pure, glori¬ 
ous, dread, awful, divine gifts, and salvation of the priest who stands 
by and offers them, let us offer supplication to God the Lord. 

The People. 

O Lord, have mercy. 

Thrice. 

Then the Priest makes the sign of the cross on the gifts* and , 
standing , speaks separately thus: 

XXIII. Glory to God in the highest, and on earth peace, good 
will among men, etc. 

Thrice. 

Lord, Thou wilt open my lips, and my mouth shall show forth 
Thy praise. 

Thrice. 

Let my mouth be filled with Thy praise, O Lord, that I may tell 
of Thy glory, of Thy majesty all day. 

Thrice. 

Of the Father. Amen. And of the Sou. Amen. And of the 
Holy Spirit. Amen. Now and always and to all eternity. Amen. 

And bowing to this side and to that 3 he says : 

XXIV. Magnify the Lord with me, and let us exalt His name 
together. 

And they answer , bowing: 

The Holy Ghost shall come upon thee, and the power of the 
Highest shall overshadow thee. 4 

iHere an interpolation follows: “Let us commemorate our all-holy, pure, 
most glorious blessed lady, God-mother, and ever-virgin Mary, and all the holy 
and just, that we may all find mercy through their prayers and intercessions.” 
On which, and like interpolations (the Clemantine free from all this) see Scuda¬ 
more p. 381. 

2 Strongly censured by Hickes as a superstitious innovation (p. 153) with 
other evils introduced after the pseudo-Council of Nice, A. D. 787, of which this 
is the least. 

3 The Gospel and Epistle sides. 

* And Mary said, “ My soul doth magnify,” etc. 



STANDARD FORMS. 


107 


Then the Priest at great length: 

O Sovereign Ford, who hast visited us in compassion and mer¬ 
cies, and hast freely given to us, Thy humble and sinful and un¬ 
worthy servants, boldness to stand at Thy holy altar, and to offer to 
Thee this dread and bloodless sacrifice, for our sins and for the errors 
of the people, look upon me Thy unprofitable servant, and blot out my 
transgressions for Thy compassion’s sake; and purify my lips and 
heart from all pollution of flesh and spirit; and remove from me 
every shameful and foolish thought, and fit me by the power of Thy 
all-holy Spirit for this service; and receive me graciously by Thy 
goodness as I draw nigh to Thy altar. And be pleased, O Lord, that 
these gifts brought by our hands may be acceptable, stooping to my 
weakness; and cast me not away from Thy presence, and abhor not 
my unworthiness; but pity me according to Thy great mercy, and 
according to the multitude of Thy mercies pass by my transgressions, 
that, having come before Thy glory without condemnation, I may be 
counted worthy of the protection of Thy only-begotten Son, and of 
the illumiuation of Thy all-holy Spirit, that I may not be as a slave 
of sin cast out, but as Thy servant may find grace and mercy and for¬ 
giveness of sins before Thee, both in the world that now is and in 
that which is to come. I beseech Thee Almighty Sovereign, all- 
powerful Ford, hear my prayer, for Thou art He who workest all in 
all and we all seek in all things the help and succor that come from 
Thee and Thy only-begotten Son, and the good and quickening and 
consubstantial Spirit, now and ever. 

XXV. O God, who through Thy great and unspeakable love 
didst send forth Thy only-begotten Son into the world, in order that 
He might turn back the lost sheep, turn not away us sinners, laying 
hold of Thee by this dread and bloodless sacrifice; for we trust not 
in our own righteousness, but in Thy good mercy, by which Thou 
purchasest our race. We entreat and beseech Thy goodness that it 
may not be for condemnation to Thy people that this mystery for 
salvation has been administered by us, but for remission of sins, for 
renewal of souls and bodies, for the well-pleasing of Thee, God and 
Father, in the mercy and love of Thy only-begotten Son, with whom 
Thou art blessed, together with Thy all-holy and good and quicken¬ 
ing Spirit, now and always, and for ever. 1 

XXVI. O Ford God, who didst create us, and bring us unto life, 
who hast shown to us ways to salvation, who hast granted to us a 
revelation of heavenly mysteries, and hast appointed us to this min¬ 
istry in the power.of Thy all-holy Spirit, grant, O Sovereign, that we 
may become servants of Thy New Testament, ministers of Thy pure 
mysteries, and receive us as we draw near to Thy holy altar, accord- 


iln such places Aniens are to be supposed. 



108 


BEFORE THE ALTAR. 


ing to the greatuess of Thy mercy, that we may become worthy of 
offering to Thee gifts and sacrifices for our transgressions and for 
those of the people; and grant to us, O Lord, with all fear and a pure 
conscience to offer to Thee this spiritual and bloodless sacrifice, and 
graciously receiving it unto Thy holy and spiritual altar above the 
skies for an odor of a sweet spiritual smell, send down in answer on 
us the grace of Thy all-holy Spirit, and, O God, look upon us, and 
have regard to this our reasonable service and accept it, as Thou didst 
accept the gifts of Abel, the sacrifices of Noah, the priestly offices of 
Moses and Aaron, the peace offerings of Samuel, the repentance of 
David, the incense of Zacharias. As Thou didst accept from the 
hand of Thy Apostles this true service, so accept also in Thy good¬ 
ness from the hands of us sinners these offered gifts ; and grant that 
our offering may be acceptable, sanctified by the Holy Spirit, as a 
propitiation 1 for our transgressions and the errors of the people; and 
for the rest of the souls that have fallen asleep aforetime; that we 
also, Thy humble, sinful, and unworthy servants, being counted 
worthy without guile to serve Thy holy altar, may receive the reward 
of faithful and wise stewards, and may find grace and mercy in the 
terrible day of Thy just and good retribution. 

Prayer of the veil. 

XXVII. We thank Thee, O Lord oui God, that Thou hast given 
us boldness for the entrance of Thy holy places which Thou hast 
renewed to us as a new and living way through the veil of the flesh 
of Thy Christ. We therefore, being counted worthy to enter into the 
place of the tabernacle of Thy glory, and to be within the veil, and 
to behold the Holy of Holies, cast ourselves down before Thy good¬ 
ness : Lord, have mercy on us: since we are full of fear and trem¬ 
bling, when about to stand at Thy altar, and to offer this dread and 
bloodless sacrifice for our sins and for the errors of the people :* send 
forth, O God, Thy good grace, and sanctify our souls, and bodies, and 
spirit; and turn our thoughts to holiness, that with a pure conscience 
we may bring to Thee a peace offering, the sacrifice of praise. 

(Aloud.) 

By the mercy and loving-kindness of Thy only-begotten Son, 
with whom Thou art blessed together with Thy all-holy, and good, 
and quickening spirit, now and always. 

The People. 

Amen. 

Peace be to all. 


iPropitiation not expiation. 
2 Based on Heb. 5, 1-3. 


The Priest. 



STANDARD FORMS. 


109 


The Deacon. 

Let ns stand reverently, let us stand in the fear of God, and with 
contrition: let ns attend to the holy communion service to offer peace 
to God. 

The People. 

The offering of peace, the sacrifice of God. 

The Priest. 

{A veil is now withdrawn from the oblation of bread and wine.) 

And, uncovering the veils that darkly invest in symbol this sacred 
ceremonial, do Thou reveal it clearly to us: fill our intellectual vision 
with absolute light, and having purified our poverty from every 
pollution of flesh and spirit, make it worthy of this dread and awful 
approach ; for Thou art an all-merciful and all-gracious God, and we 
send up the praise and thanksgiving to Thee, Father, Son and Holy 
Spirit, now, and always, and forever. 

III. THE ANAPHORA. 

Then he says aloud: 

XXVIII. The love of the Lord and Father, the grace of the Lord 
and Son, and the fellowship and gift of the Holy Spirit, be with us all. 

The People. 

And with thy spirit. 

The Priest. 

Let us lift up our minds and our hearts. 1 

The People. 

It is becoming and right. 

Then the Priest prays: 

Verily it is becoming and right, proper and due to praise Thee, 
to sing of Thee, to bless Thee, to worship Thee, to glorify Thee, to 
give Thee thanks, Maker of every creature visible and invisible, the 
treasure of eternal good things, the fountain of life and immortality, 
God and Lord of all: 

Whom the heaven of heavens praise, and all the host of them; 
the sun, and the moon, and all the choir of the stars; earth, sea, and 
all that is in them ; Jerusalem, the heavenly assembly, and church of 
the first-born that are written in heaven; spirits of just men and of 
prophets; souls of martyrs and apostles; angels, archangels, thrones, 


lThe Sursun corda , found in all liturgies. 



110 


BEFORE THE AETAR. 


dominions, principalities, and authorities, and dread powers; and the 
many-eyed cherubim, and the six-winged seraphim, which cover their 
faces with two wings, their feet with two, and with two they fly, cry¬ 
ing one to another with unresting lips, with increasing praises: 

{Aloud.) 

With loud voice singing the victorious hymn of Thy majestic 
glory, crying aloud, praising, shouting, and saying: 

The People. 

Holy, holy, holy, O Lord of Sabaoth, the heavens and the earth 
are full of Thy glory. Hosanna in the highest; blessed is He that 
cometh in the name of the Lord. Hosanna in the highest. 

The Priest , making the sign of the cross on the gifts , says: 

XXIV. Holy art Thou, King of eternity and Lord, Giver of all 
holiness; holy also Thy only-begotten Son, onr Lord Jesus Christ, by 
whom Thou hast made all things; holy also Thy Holy Spirit, which 
searches all things, even Thy deep things, O God: holy art Thou 
almighty, all-powerful, good, dread, merciful, most compassionate to 
Thy creatures; who didst make man from earth after Thine image 
and likeness; who didst give him the joy of paradise; and when he 
transgressed Thy commandment, and fell away, didst not disregard 
nor desert him, O Good One, but didst chasten him as a merciful 
Father, call him by the law, instruct him by the prophets; and after¬ 
wards didst send forth Thine only-begotten Son Himself, our Lord 
Jesus Christ, into the world, that He, by His coming, might renew 
and restore Thy image; 

Who, having descended from heaven and become flesh of the 
Holy Spirit, our Virgin God-mother 1 Mary, and having sojourned 
among men, fulfilled the dispensation of our race; and being about 
to endure His voluntary and life-giving death by the cross, He the 
sinless for us sinners, in the night in which He was betrayed, nay 
rather delivered Himself up for the life and salvation of the world. 

Then the Priest holds the bread in his hand, and says. 

XX. Having taken the bread in His holy and pure and blameless 
and immortal hands, lifting up His eyes to heaven and showing it to 
Thee, His God and Father, He gave thanks, and hallowed, and brake, 
and gave it to us, 2 His disciples and apostles saying. 

1 A token of Post-Nicene origin. 

2 Supposed by some to be a relic of the original formula as the apostles 
delivered it. 



standard forms. 


Ill 


The Deacons say : 1 

For the remission of sins and life everlasting. 


Then he says aloud. 

Take, eat; this is my body broken for you, and given for remission 
of sins. 


Amen. 


The People. 


Then he takes the cup, and says: 


In like manner, after supper, He took the cup, and having mixed 
wine and water, lifting up His <eyes to heaven, and presenting it to 
Thee, His God and Father, He gave thanks and hallowed and blessed 
it, and filled it with the Holy Spirit, and gave it to us His disciples, 
saying, Drink ye all of it; this is my blood of the New Testament 
shed for you and many, and distributed for the remission of sins. 


The People. 

Amen. 

The Priest. 

This do in remembrance of me; for as often as ye eat this bread, 
and drink this cup, ye do show forth the Ford’s death and confess 
His resurrection, till He come. 


The Deacons say: 
We believe and confess. 


The People. 

We show forth Thy death, O Ford, and confess Thy resurrection. 

The Priest. (Oblation.) 

XXXI. Remembering, therefore, His life-giving sufferings, His 
saving cross, His death and His burial, and resurrection from the 
dead on the third day, and His ascension into heaven, and sitting at 
the right hand of Thee, our God and Father, and His second glorious 
and awful appearing, when He shall come with glory to judge the 
quick and the dead, and to render to every one according to His 
works; even we, sinful men, offer unto Thee, O Ford, this dread and 
bloodless sacrifice, praying that thou wilt not deal with us after our 
sins, nor reward us according to our iniquities; but that Thou, 
according to Thy mercy and Thy unspeakable loving-kindness, pas¬ 
sing by and blotting out the handwriting against us Thy suppliants, 
will grant us Thy heavenly and eternal gifts (which eye hath not 

i These abrupt interjections of the deacon are made while the priest pro¬ 
ceeds. This logically follows what the priest subjoins. 



112 


BEFORE THE AETAR. 


seen, and ear hath not heard, and which have not entered into heart 
of man 1 ) that Thou hast prepared, O God, for those who love Thee; 
and reject not, O loving Ford, the people for my sake, or for my sin’s 
sake. 

Then he says, thrice. 

For Thy people and Thy church supplicate Thee. 


The People. 

Have mercy on us, O Lord our God, Father Almighty. 


Again the Priest says {Invocation) : 

XXXII. Have mercy upon us, O God Almighty. Have mercy 
upon us, O God our Savior. Have mercy upon us, O God, according 
to Thy great mercy, and sent forth on us, and these offered gifts, Thy 
all-holy Spirit. 

Then bowing his neck, he says: 

The sovereign and quickening Spirit, that sits upon the throne 
with Thee, our God and Father, and with Thy only-begotten Son, 
reigning with Thee; the consubstantial 2 and co-eternal; that spoke in 
the law and in the prophets, and in Thy New Testament; that 
descended in the form of a dove on our Lord Jesus Christ at the river 
Jordan, and abode on Him; that descended on Thy apostles in the 
form of tongues of fire in the upper room of the holy and glorious 
Zion on the day of the Pentecost: this Thine all-holy Spirit, send 
down, O Lord, upon us, and these offered holy gifts. 


And rising up, he says aloud: 

That coming, by His holy and good and glorious appearing, He 
may sanctify this bread and make it the holy body of Thy Christ. 


Amen. 


The People. 


The Priest. 

And this cup the precious blood of Thy Christ. 


The People. 

Amen. 

The Priest by himself, standing. 

XXXIII. That they may be to all that partake of them for the 
remission of sins, and for life everlasting, for the sanctification of 
souls and of bodies, for bearing the fruit of good works, for estab- 


iTo conceive. A feeble interpolation in Edinburgh edition. 
2Post-Nicene, but legitimate. 



STANDARD FORMS. 


118 


lishing Thy Holy Catholic Church, which Thou hast founded on the 
rock of Faith, that the gates of hell may not prevail against it; deliv¬ 
ering from all heresy and scandals, and from those who work iniquity, 
keeping it till the fullness of time. 

And having bowed , he says: 

XXXIV. We present them to Thee also, O Lord, for the holy 
places, which Thou hast glorified bv the divine appearing of Thy 
Christ, and by the visitation of Thy all-holy Spirit; especially for the 
glorious Zion, the mother of all Churches, and for Thy Holy, Catholic, 
and Apostolic Church throughout the world: even now, O Lord, be¬ 
stow upon her the rich gifts of Thy all-holy Spirit. 

Remember also, O Lord, our holy fathers and brethren in it, and 
the bishops in all the world, who rightly divide the word of Thy truth. 

Remember also, O Lord, every city and country, and those of the 
true faith dwelling in them, their peace and security. 

Remember, O Lord, Christians sailing, travelling, sojourning in 
strange lands; onr fathers and brethren, who are in bonds, prison, 
captivity, and exile; who are in mines and under torture, and in bit¬ 
ter slavery. 

Remember, O Lord, the sick and afflicted, and those troubled by 
unclean spirits, their speedy healing from Thee, O God, and their 
salvation. 

Remember, O Lord, every Christian soul in affliction and distress 
needing Thy mercy and succor, O God; and the return of the erring. 

Remember, O Lord, our fathers and brethren, toiling hard, and 
ministering unto us, for Thy holy name’s sake. 

Remember all, O Lord, for good: have mercy on all, O Lord, be 
reconciled to us all: give peace to the multitudes of Thy people: put 
away scandals: bring wars to an end: make the uprising of heresies 
to cease: grant Thy peace and Thy love to us, O God our Savior, the 
hope of all the ends of the earth. 

Remember, O Lord, favorable weather, peaceful showers, benefi¬ 
cent dews, abundance of fruits, and to crown the year with Thy good¬ 
ness; for the eye's of all wait on Thee, and Thou givest their food in 
due seasou: Thou openest Thy hand, and fillest every living thing 
with gladness. 

Remember, O Lord, those who bear fruit and labor honorably in 
the holy 1 of Thy Church; and those who forget not the poor, the 
widows, the orphans, the strangers, and the needy; and all who have 
desired us to remember them in our prayers. 

Moreover, O Lord, be pleased to remember those who have 
brought these offerings this day to Thy holy altar, and for what each 


l Services (otherwise, who do good works in Thy holy churches.) 

8 



114 


before the altar. 


one has brought them or with what mind, and those persons who 
have just now been mentioned to Thee. 

Remember, O Lord, according to the multitude of Thy mercy and 
compassion, me also, Thy humble and unprofitable servant; and the 
deacons who surround Thy holy altar, and graciously give them a 
blameless life, keep their ministry undefiled, and purchase for them a 
good degree, that we may find mercy and grace, with all the saints 
that have been well-pleasing to Thee since the world began, to gener¬ 
ation and generation — grandsires, sires, patriarchs, prophets, apos¬ 
tles, martyrs, confessors, teachers, saints, and every just spirit made 
perfect in the faith of Thy Christ. 

XXV. 1 Hail Mary, highly favored; the Lord is with thee; blessed 
art thou among women, and blessed the fruit of thy womb, for thou 
didst bear the Savior of our souls . 2 

, The Deacons. 

XXXVI. Remember us, O Lord God. 

The Priest , boiuing, says: 

Remember, O Lord God, the spirits and all flesh, of whom we 
have made mention, who are of the true faith, from righteous Abel 
unto this day: unto them do Thou give rest there in the land of the 
living, in Thy kingdom, in the joy of paradise, in the bosom of Abra¬ 
ham, and of Isaac, and of Jacob, our holy fathers ; whence pain, and 
grief, and lamentation have fled: there the light of Thy countenance 
looks upon them, and enlightens them forever. 

Make the end of our lives Christian, acceptable, blameless, and 
peaceful, O Lord, gathering us together, O Lord, under the feet of 
Thine elect, when Thou wilt, and as Thou wilt; only without shame 

iThe Angelical Salutation here is an evident interpolation, marring the 
grand unities of the liturgy. 

2 Then the Priest says aloud : 

Hail in the highest our all-holy, pure, most blessed, glorious Lady, the God¬ 
mother and ever-virgin Mary. 

The Singers. 

Verily, it is becoming to bless thee, the God-bearing and ever blessed and all 
blameless and mother of our God, more honorable than the cherubim and incom¬ 
parably more glorious than the seraphim : thee who didst bear with purity God 
the Word, thee the true God mother, we magnify. 

And again they sing. 

In thee, highly favored, all creation rejoices, the host of angels, and the race 
of men ; hallowed temple, and spiritual paradise, pride of Virgins, of whom God 
was made flesh and our God, who was before eternity, became a little child ; for 
He made thy womb His throne, and thy bowels more capacious than the heavens. 
In thee, O highly favored one, all creation rejoices : glory unto thee. 



STANDARD FORMS. 


115 


and transgressions, through Thy only-begotten Son, our Lord and 
Savior Jesus Christ: for He is the only sinless one who hath appeared 
on the earth. 

The Deacon. 

And let us pray: 

For the peace and establishing of the whole world and of the 
holy churches of God, and for the purposes for which each one made 
his offering, or according to the desire he has: and for the pepple 
standing round, and for all men and all women. 

The People. 

And for all men and all women (Amen). 

The Priest says aloud: 

Wherefore, both to them and to us, do Thou in Thy goodness 
and love: 

The People. 

Forgive, remit, pardon, O God, our transgressions, voluntary and 
involuntary, in deed and in word, in knowledge and in ignofance, by 
night and by day, in thought and intent; in Thy goodness and love, 
forgive us them all. 

The Priest. 

Through the grace and compassion and love of Thy only-begotten 
Son, with whom Thou art blessed and glorified, together with the all¬ 
holy, and good, and quickening Spirit, now and ever, and to all 
eternity. 

The People. 

Amen. 

The Priest. 


XXXVII. Peace be to all. 


The People. 

And to thy spirit. 

I he Deacon. 

Again, and continually, in peace let us pray to the Lord. 

For the gifts to the Lord God presented and sanctified, precious, 
heavenly, unspeakable, pure, glorious, dread, awful, divine; 

Let us pray. 

That the Lord our God having graciously received them to His 
altar that is holy and above the heavens, rational and spiritual, for 
the odor of a sweet spiritual savor, may send down in answer upon 
us the divine grace and the gift of the all-holy Spirit; 

Let us pray. 

Having prayed for the unity of the faith and the communion of 
His all-holy and adorable Spirit; 


116 


BEFORE THE ALTAR. 


Let us commend ourselves and one another, and our whole life to 
Christ our God: 

The People. 

Amen. 

The Priest prays. 

XXXVIII. God and Father of our Lord and God and Savior 
Jesus Christ the glorious Lord, the blessed essence, the bounteous 
goodness, the God and Sovereign of all, who art blessed to all eternity, 
who sittest upon the cherubim and art glorified by the seraphim, be¬ 
fore whom stand thousand thousands and ten thousand times ten 
thousand hosts of angels and -arch-angels: Thou hast accepted the 
gifts, offerings, and fruits brought unto Thee as an odor of a sweet 
spiritual smell, and ha9t been pleased to sanctify them, and make 
them perfect, O Good One, by the grace of Thy Christ, and by the 
presence of Thy all-holy Spirit. Sanctify also, O Lord, our souls, and 
bodies, and spirits, and touch our understandings, and search our 
consciences, and cast out from us every evil imagination, every 
impure feeling, every base desire, every unbecoming thought, all 
envy, and vanity, and hypocrisy, all lying, all deceit, every wordly 
affection, all covetousness, all vainglory, all indifference, all vice, all 
passion, all anger, all malice, all blasphemy, every motion of the flesh 
and spirit if not in accordance with Thy holy will: 

(Aloud.) 

And account us worthy, O loving Lord, with boldness, without 
condemnation, in a pure heart, with a contrite spirit, with unshamed 
face, with sanctified lips, to dare to call upon Thee, the holy God, 
Father in heaven, and to say 

The People. 

Our Father which art in heaven : hallowed be Thy name ; and so 
on to the doxology. 

The Priest bowing , says (the embolism 1 ): 

And lead us not into temptation, Lord, Lord of Hosts, who 
knowest our frailty, but deliver us from the evil cue and his works, 
and from all his malice and craftiness, for the sake of Thy holy name, 
which has been placed upon our humility. 

(Aloud.) 

For Thine is the kingdom, the power, and the glory, Father, Son, 
and Holy Spirit, now and for ever. 

lln all early liturgies always following the Lord’s Prayer, to accentuate the 
petition against the evil one. I hurl back his “ fiery darts,” as it were; whence 
its name. 



STANDARD FORMS. 


117 


Amen. 


The People. 
The Priest. 


XXXIX. Peace be to all. 


The People. 

And to thy spirit. 

The Deacon. 

Let us bow our heads to the Lord. 

The People. 

To Thee, O Lord. 

The Priest prays, speaking thus: 

To Thee, O Lord, we Thy servants have bowed our heads before 
Thy holy altar, waiting for the rich mercies that are from Thee. 

Send forth upon us, O Lord, Thy plenteous grace and Thy bless- 
ing; and sanctify our souls, bodies, and spirits, that we may become 
worthy communicants and partakers of Thy holy mysteries, to the 
forgiveness of sins and life everlasting. 

(Aloud.) 

For adorable and glorified art Thou, our God, and Thy only- 
begotten Son, and Thy all-holy Spirit, now and ever. 


Amen. 


The People. 


The Priest says aloud: 

And the grace and the mercies of the holy and consubstantial, 
and uncreated, and adorable Trinity, shall be with us all. 1 


The People. 

And with thy spirit. 

The Deacon. 

In the fear of God let us attend. 


The Priest says secretly : 2 

O holy Lord, that abidest in holy places, sanctify us by the Word 
of Thy grace, and by the visitation of Thy all-holy Spirit: for Thou, 
O Lord, hast said, Ye will be holy, for I am holy. O Lord, our God, 
incomprehensible Word of God, one in substance with the Father 
and the Holy Spirit, co-eternal and indivisible, accept the pure hymn, 

i Duplicated, with other parts, in the Greek copies. 

2The taking - up of gifts is here erroniously introduced in the Edinburgh 
edition. 



118 


BEFORE THE ALTAR. 


in Thy holy and bloodless sacrifices; with the cherubim, and sera¬ 
phim, and from me, a sinful man crying and saying: 

He takes up the gifts and saith aloud: 

XL. The holy things unto holy. 

The People. 

One only is holy, one Lord Jesus Christ, to the glory of God the 
Father, to whom be glory to all eternity. 

The Deacon. 

XLI. For the remission of our sins, and the propitiation of our 
souls, and for every soul in tribulation and distress, needing the 
mercy and succor of God, and for the return of the erring, the heal¬ 
ing of the sick, the deliverance of the captives, the rest of our fathers 
and brethren, who have fallen asleep aforetime; 

Let us all say fervently, Lord, have mercy. 

The People (twelve times). 

Lord, have mercy. 1 

Then the Priest breaks the bread , and holds the half in his right 
hand , and the half in his left , and dips that in his right hand in the 
chalice , saying: 

The union of the all-holy body and precious blood of our Lord 
and God and Savior, Jesus Christ. 

Then he makes the sign of the cross on that in his left hand: then 
with that which has been signed the other half: then forthwith he 
begins to divide, and before all to give to each chalice a single piece , 
say in g: 

It has been made one and sanctified, and perfected, in the name 
of the Father, and of the Son, and of the Holy Spirit, now and ever. 

And when he makes the sign of the cross on the bread , he says: 

Behold the Lamb of God, the Son of the Father, that taketh away 
the tein of the world, sacrifice for the life and salvation of the world. 

And when he gives a single piece to each chalice , he .rays : 

A holy portion of Christ, full of grace and truth, of the Father, 
and of the Holy Spirit, to whom be the glory and the power to all 
eternity. 

1 The publican’s prayer, adapted to the Christian worship : tXaa 07)t\ fxoi 
is the plea for mercy through propitiation. Luke xyiii, 13. 



STANDARD FORMS. 


119 


Then he begins to divide, and to say: 

XIvII. The Lord is my Shepherd, I shall not want. In green 
pastures, and so on? 

Then, 

I will bless the Lord at all times, and so on . 1 2 3 4 

Then, 

I will extol Thee, my God, O King, and so on? 

Then, 

O praise the Lord, all ye nations, and so on? 

The Deacon. 

Sir, pronounce the blessing. 

The Priest. 

The Lord will bless us, and keep us without condemnation for 
the communion of His pure gifts, now and always, and for ever. 

And when they have filled , 5 the Deacon says: 

Sir, pronounce the blessing. 

The Priest says: 

The Lord will bless us and make us worthy with the pure touch¬ 
ings of our fingers to take the live coal, and place it upon the mouths 
of the faithful for the purification and renewal of their souls and 
bodies, now and always. 

Then, 

O taste and see that, the Lord is good; who is parted and not di¬ 
vided; distributed to the faithful and not expended; for the remission 
of sins and the life everlasting; now and always, and for ever. 

The Deacon. 

In the peace of Christ, let us sing. 

The Singers. 

O taste and see that the Lord is good. 

1 Psalm xxiii. 

2 Psalm xxxiv. 

3 Psalm cxiv. 

4 Psalm cxvii. 

5Here the chalice is filled for participation. 



120 


BEFORE THE ALTAR. 


The Priest says the prayer before the communion. 

O Lord our God, the heavenly Bread, the Life of the universe, 
have sinned against Heaven, and before Thee, and am not worthy to 
partake of Thy mysteries; but as a merciful God, make me worthy by 
Thy grace, without condemnation to partake of Thy holy body and 
precious blood, for the remission of sins, and life everlasting. 1 

XLIII. Then he distributes to the clergy ; and when the deacons 
take the disks 1 and the chalices for distribution to the people, the 
Deacon , who takes the first disk , says : 

Sir, pronounce the blessing. 

The Priest replies: 

Glory to God who has sanctified and is sanctifying us all. 

The Deacon says: 

Be Thou exalted, O God, over the heavens, and Thy glory over all 
the earth, and Thy kingdom endureth to all eternity. 

And when the Deacon is about to put it on the side table , the Priest 

says: 

Blessed be the name of the Lord our God for ever. 

The Deacon. 

In the fear of God, and in faith and love, draw nigh. 

The People. 

Blessed is He that cometh in the name of the Lord. 

And again when he sets down the disk on the side table , he says: 
Sir, pronounce the blessing. 

The Priest. 

Save Thy people, O God, and bless Thine inheritance. 

The Priest again. 

Glory to our God, who has sanctified us all 

And when he has put the chalice back on the holy table , the Priest says: 
Blessed be the name of the Lord to all eternity. 


iHere the presbyter receives. 
2 Or patens. 



STANDARD FORMS. 


121 


The Deacons and People say: 

Fill our mouths with Thy praise, O Ford, and fill our lips with 
joy, that we may sing of Thy glory, of Thy greatness all the day. 

And again: 

We render thanks to Thee, Christ our God, that Thou hast made 
us worthy to partake of Thy body and blood, for the remission of 
sins, and for life everlasting. Do Thou, in Thy goodness and love, 
keep us, we pray Thee, without condemnation. 

The prayer of incense at the last entrance. 

XLIV. We render thanks to Thee, the Savior and God of all, 
for all the good things Thou hast given us, and for the participation 
of Thy holy and pure mysteries, and we offer to Thee this incense 
praying: Keep us under the shadow of Thy wings, and count us 
worthy till our last breath to partake of Thy holy rites for the sanc¬ 
tification of our souls and bodies, for the inheritance of the kingdom 
of heaven: for Thou, O God, art our sanctification, and we send up 
praise and thanksgiving to Thee, Father, Son, and Holy Spirit. 

The Deacon begins in the entrance. 

Glory to Thee, glory to Thee, glory to Thee, O Christ the King, 
only-begotten Word of the Father, that Thou hast counted us, Thy 
sinful and unworthy servants, worthy to enjoy Thy pure mysteries for 
the remission of sins, and for life everlasting; glory to Thee. 

And when he has made the entrance , the Deacon begins to speak thus: 

XLV. Again and again, and at all times, in peace, let us beseech 
the Lord. 

That the participation of His holy rites may be to us for the turn¬ 
ing away from every wicked thing, for our support on the journey to 
life everlasting, for the communion and gift of the Holy Spirit. 

Let us pray. 

The Priest prays. 

Commemorating our all-holy, pure, most glorious, blessed Lady, 
the God-motlier and ever-virgin Mary, and all the saints that have 
been well-pleasing to Thee since the world began, let us devote our¬ 
selves, and one another, and our whole life, to Christ our God. 

The People. 

To Thee, O Lord. 

The Priest. 

XLVI. O God, who through Thy great and unspeakable love 
didst condescend to the weakness of Thy servants, and hast counted 


122 


BEFORE THE ALTAR. 


us worthy to partake of this heavenly table, condemn not us sinners 
for the participation of Thy pure mysteries; but keep us, O good 
One, in the sanctification of Thy Holy Spirit, that being made holy, 
we may find part and inheritance with all Thy saints that have been 
well-pleasing to Thee since the world began, in the light of Thy 
countenance, through the mercy of Thy only-begotten Son, our Lord 
and God and Savior Jesus Christ, with whom Thou art blessed, to¬ 
gether with Thy all-holy, and good, and quickening Spirit: for 
blessed and glorified is Thy all-precious and glorious name, Father, 
Son, and Holy Spirit, now and ever, and to all eternity. 


Amen. 

Peace be to all. 
And to thy spirit. 


The People. 
The Priest. 
The People. 
The Deacon. 


XLVII. Let us bow our heads to the Lord. 

The Priest. 

O God, great and marvellous, look upon Thy servants, for we have 
bowed our heads to Thee. Stretch forth Thy hand, strong and full 
of blessings, and bless Thy people. Keep Thine inheritance, that 
always and at all times we may glorify Thee, our only living and true 
God, the holy and consubstantial Trinity, Father, Son, and Holy 
Ghost, now and ever, and to all eternity. 


{Aloud.) 

For unto Thee is becoming and is due praise from us all, and 
honor, and adoration, and thanksgiving, Father, Son, and Holy Spirit, 
now and ever. 

The Deacon. 

XLVIII. In the peace of Christ let us sing. 


And again he says: 
In the peace of Christ let us go on : 


The People. 

In the name of the Lord. Sir, pronounce the blessing. • 

Dismission in prayer , spoken by the Deacon. 

Going on from glory to glory, we praise Thee, the Savior of our 
souls. Glory to Father, and Son, and Holy Spirit, now and ever, and 
to all eternity. We praise Thee, the Savior of our souls. 


STANDARD FORMS. 


123 


The Priest says a prayer from the altar to the sacristy. 

XL/IX: Going on from strength to strength, and having fulfilled 
all the divine service in Thy temple, even now we beseech Thee, O 
Tord our God, make us worthy of perfect loving-kindness; make 
straight our path: root us in Thy fear, and make us worthy of the 
heavenly kingdom, in Christ Jesus our Lord, with whom Thou art 
blessed, together with Thy all-holy, and good, and quickening Spirit, 
now and always, and forever. 

The Deacon. 

L* Again and again, and at all times, in peace let us beseech the 
Lord. 

Prayer said in the sacristy after dismissal. 

Thou hast given us, O Lord, sanctification in the communion of 
the all-holy body and precious blood of Thy only-begotten Son, our 
Lord Jesus Christ; give unto us also the grace of Thy good Spirit, 
and keep us blameless in the faith, lead us unto perfect adoption and 
redemption, and to the coming joys of eternity; for Thou art our 
sanctification and light, O God, and Thy only-begotten Son, and Thy 
all-holy Spirit, now and ever, and to all eternity. Amen. 

The Deacon. 

In the peace of Christ, let us keep watch. 

The Priest. 

Blessed is God, who blesseth and sanctifieth through the com¬ 
munion of the holy, and quickening, and pure mysteries, now and 
ever, and to all eternity. Amen. 

Then the prayer oj propitiation : 

O Lord Jesus Christ, Son of the living God, Lamb and Shepherd, 
who takest away the sin of the world, who didst freely forgive their 
debt to the two debtors, and gavest remission of her sins to the 
woman that was a sinner, who gavest healing to the paralytic, with 
the remission of his sins; forgive, remit, pardon, O God, our offences, 
voluntary and involuntary, in knowledge and in ignorance, by trans¬ 
gression and by disobedience, which Thy all-holy Spirit knows better 
than Thy servants do. And if men, carnal and dwelling in this w’orld, 
have in aught erred from Thy commandments, either moved by the 
devil, whether in word or in deed, or if they have come under a curse, 
or by reason of some special vow, I entreat and beseech Thy unspeak¬ 
able loving-kindness, that they may be set free from their word, and 
released from the oath and the special vow, according to Thy good- 



124 


beeore the aetar. 


ness. Verily, O Sovereign Lord, hear my supplication on behalf of 
Thy servants, and do Thou pass by all their errors, remembering 
them no more; forgive them every transgression, voluntary and 
involuntary; deliver them from everlasting punishment: for Thou 
art He who hast commanded us, saying, Whatsoever things ye bind 
upon earth, shall be bound in heaven ; and whatsoever things ye loose 
upon earth, shall be loosed in heaven : for Thou art our God, a God 
able to pity, and to save and to forgive sins; and glory is due unto 
Thee, with the eternal Father, and the quickening Spirit, now and 
ever, and to all eternity. Amen. 

THE ROMISH CHURCH. 

§ 52. 

In the minds of the Roman Catholics themselves there 
seems to be no doubt that their mode of worship is sub¬ 
stantially the same now as it was in the days of St. Peter; 
and that he, and no other, is the author of it. Thus far, 
however, they have failed to trace back its origin beyond the 
middle of the fifth century, .that is, to Leo the Great , or, 
more probably, to Galasius /, A. D. 492-’96. But as far as 
its present framework comes into consideration, the fifth 
century furnished little more than the first material. The 
real father of the Roman Liturgy is Gregory the Great. 
tA. D. 604. It is he who, with the Galasian Sacramen- 
tarium for a foundation, first built up and gave name and 
permanence to the Romish order of worship. His Or do et 
Canon Missae — called the Mis sale Romanum since 1570, and 
revised under popes Clement VIII. and Urban VIII.—con¬ 
stitutes, with slight variations and additions, the present 
text of the chief service in the Church of Rome. 

A THE STRUCTURE OF THE MASS, IN OUTLINE. 

# 

1. In the name of the Father, etc. 

2. Antiphon. 

3. Confitior and Absolution of priest. 

4. Confitior and Absolution of assistants. 

5. Prayer for purity. 


STANDARD FORMS. 


125 


6. Introit. 

7. Ninefold Kyrie. 

8. Gloria in Excelsis. 

9. The Pax, and Collect. 

10. The Epistle. 

11. Gradual with Hallelujah. 

12. Gospel. 

13. The Sermon? 

14. Nicene Creed. 

15. The Offertory. 

16. Preface to Communion Service. 

17. Intercessory Prayer for living and dead. 

18. Elevation and Consecration of sacramental ele¬ 
ments. 

19. Communion. 

20. Post Communion. 

Bj THE ORDINARY OF THE HOLY MASS.* 

THE ASPERGES. 

Ant. Thou shalt sprinkle me with hyssop, O Lord, and I shall be 
cleansed: thou shalt wash me, and I shall be made whiter than snow. 
Ps. Have mercy on me, O God, according to thy great mercy. 

V. Glory be to the Father, etc. 

Ant. Thou shalt sprinkle me. 

The priest, being returned to the foot of the Altar, says: 

V. Show us, O Lord, thy mercy. 

R. And grant us thy salvation. 

V. O Lord, hear my prayer. 

R. And let my cry come unto thee. 

V. The Lord be with you. 

R. And with thy spirit. 

Let us pray. 

Hear us, O holy Lord, Almighty Father, eternal God; and vouch¬ 
safe to send Thy holy angel from heaven, to guard, cherish, protect, 
visit and defend all that are assembled in this house. Through Christ 
our Lord. Amen. 

* The text is from the “ Manual" approved by \ John, Archbishop of New 
York and by t Nicholas , Cardinal Archbishop of Westminster. 




126 


BEFORE THE ALTAR. 


From Easter to Whitsunday inclusively, instead of the foregoing 
anthem, the following is sung, and Alleluia is added to the V. (Ostende 
nobis)*' and also to its R (Et salutare.**) 

Ant. I saw water flowing from the right side of the temple, 
Alleluia; and all to whom that water came were saved; and they shall 
say, Alleluia. 

Ps. Praise the Lord, for He is good: for His mercy endureth 
forever. Glory to, etc. 

Short Preparatory Prayer Before Mass. 

Prostrate in spirit at the foot of Thy holy altar, I adore Thee, O 
Almighty God, and firmly believe that the Mass, at which I am going 
to assist, is the sacrifice of the body and blood of Thy son Christ Jesus. 
Oh, grant that I may assist thereat with the attention, respect and awe 
due to such august mysteries; and that, by the merits of the Victim 
there offered for me, I myself may become an agreeable sacrifice to 
Thee, who livest and reignest with the same Son and Holy Ghost, our 
God, world without end. Amen.t 

The Holy Mass. 

(N. B. At Low Mass the parts within brackets are to be passed 
over.) 

The priest standing at the foot of the Altar, and bowing down 
before it, signs himself with the sign of the cross from the forehead 
to the breast, and says with a distinct voice .% 

In the name of the Father, j- and of the Son, and of the Holy 
Ghost. Amen. 

Then joining his hands across his breast, he begins the Antiphon : 

Ant. I will go unto the altar of God. 

R. To God, who giveth joy to my youth. 

In Masses for the Dead, and from Passion Sunday till Holy Satur¬ 
day exclusively, the foll6wing Psalm ia omitted. 

(Here follows the 42 psalm responsively.it) 

Then joining his hands and humbly bowing down, he says the 
Confession. 

P. I confess to almighty God, etc. 

*1. e. Show us, O Lord, thy mercy. 

**I. e. And grant us Thy salvation. 

t Then follows another prayer of similar import and that may be used 
instead. 

t “ At the beginning of High Mass,' when the priest commences at the foot 
of the altar, the choir sings the Kyrie eleison, etc., (and sometimes the Introit,) 
which usually lasts until the Gloria in Kxc. Those parts which are sung by the 
choir are also said in a low voice by the priest.” 

XX By priest and clerks. 



STANDARD FORMS. 


127 


P. May almighty God have mercy upon thee, forgive thee thy 
sins, and bring thee to life everlasting. 

P. Amen. 

P. I confess to almighty God, to blessed Mary, ever Virgin, to 
blessed Michael the Archangel, to blessed John Baptist, to the holy 
Apostles Peter and Paul, to all the saints, and to you, father, that I 
have sinned exceedingly in thought, word, and deed [here strike the 
breast thrice], through my fault, through my most grievous fault. 
Therefore I beseech blessed Mary ever Virgin, blessed Michael the 
Archangel, blessed John Baptist, the holy Apostles Peter and Paul, 
and all the saints, and you, O father, to pray to the kord our God 
for me. 

Then the priest, with his hands joined, gives the absolution, 
saying: 

P. May almighty God have mercy upon you, forgive you your 
sins, and bring you to life everlasting. 

P. Amen. 

Signing himself with the sign of the cross, he says: 

P, -j- May the almighty and merciful God grant us pardon, abso¬ 
lution, and remission of our sins. 

R. Amen. 

Then , bowing down , he proceeds: 

V. Thou wilt turn again, O God, and quicken us. 

P. And Thy people shall rejoice in Thee. 

V. Show us, O kord, Thy mercy. 

P. And grant us Thy salvation. 

V. O kord, hear my prayer. 

P. And let my cry come unto Thee. 

V. The kord be with you. . 

P. And with Thy Spirit. 

First extending, and then joining, his hands, he says audibly, 
Or emus; and then, ascending to the altar, he says secretly: 

Take away from us our iniquities, we beseech Thee, O kord: that 
we may be worthy to enter with pure minds into the Holy of Holies. 
Through Christ, our kord. Amen. 

Bowing down over the altar, he says: 

We beseech Thee, O kord, by the merits of Thy saints whose 
relics are here, and of all the saints, that Thou wouldst vouchsafe to 
forgive me all my sins. Amen. 

[Receiving the thurible from the deacon, he incenses the altar, 
and returns the thurible to the deacon, who incenses the priest only.] 
Then the priest signing himself with the cross etc., reads the Introit 
— or else the following: 


128 


BEFORE THE ALTAR. 


Blessed be the Holy Trinity and Undivided Unity; we will give 
praise to Him, because He hath shown His mercy to us. 

O Lord our God, how wonderful is Thy name in all the earth! 

Glory be to the Father, who hath created us. 

Glory be to the Son, who hath redeemed us. 

Glory be to the Holy Ghost, who hath sanctified us. 

Glory be to the Holy and Undivided Trinity, one God, for ever 
and ever. Amen. 

(Here follow 3 other general introits that may be used instead.) 

The Kyrie Eleisou is then said (by priest and clerks alternating) : 

P. Lord have mercy upon us. 

R. Lord have mercy upon us. 

P. Lord have mercy upon us. 

R. Christ have mercy upon us. 

P. Christ have mercy upon us. 

R. Christ have mercy upon us. 

P. Lord have mercy upon us. 

R. Lord have mercy upon us. 

P. Lord have mercy upon us. 

Afterwards, standing at the middle of the altar, extending, and 
then joining, his hands, and slightly bowing (when it is to be said*) 
the Gloria in Excelsis. When he says the words, We adore Thee, we 
give Thee thanks, Jesus Christ, and Receive our prayer, he bows, and 
at the end he signs himself etc. 

(Follows the Gloria in Excelsis.) 

The priest kisses the altar, and turning to the people, says: 

V. The Lord be with you. 

R. And with Thy Spirit. 

Then follow the Collects; at the end of the first and last of which 
the Acolyte answers, Amen. 

(Here follow a number of general collects that may be used in¬ 
stead of the collect for the day. I insert the collect for Christmas, 
which reads:) 

“Grant us, we beseech Thee, O almighty God! that we who are 
“ filled with the new light of Thy incarnate Word may show forth in 
“ our works what faith displays in our minds: through the same, etc. 

Then follows the Epistle, generally, for the day, after which is 
said: 

Thanks be to God. 

Then the Gradual, Tract, Alleluia or Sequence, according to the 
time. 

* “ The Gloria is omitted during Tent and Advent, and in Masses for the 
Dead. At High Mass the choir sing the Gloria etc.” 



. STANDARD FORMS. 


129 


For the Gradual* 

Be Thou unto me a God, a protector, and a house of refuge to 
save me. In Thee, O God, have I hoped; 0 Lord, let me never be 
condemned. 

Deal not with us, 0 Lord, according to our sins which we have 
committed, and punish us not according to our iniquities. 

V. Help us, O God our Savior; and for the glory of Thy name, 
O Lord, deliver us, and forgive us our sins for Thy name’s sake. 

* * ** * Alleluia. 

[After this, at High Mass, the deacon places the book of the Gos¬ 
pels on the Altar, and the celebrant blesses the incense (as above.) 
Then the deacon, kneeling before the altar, with joined bauds, says: 

Cleanse my heart aud m 3 ’ lips, O Almighty God, who didst cleanse 
the lips of the prophet Isaiah with a burning cohl: and vouchsafe, 
through Thy gracious mercy, so to purify me, that I may worthily 
proclaim Thy holy Gospel. Through Christ our Lord. Amen. 

Afterwards he takes the book from the altar, and again kneeling 
down before the priest, asks his blessing, saying, Sir, give me thy 
blessing. The priest says: 

The Lord be in thy heart and on thy lips, that thou mayest 
worthily and in a becoming manner announce His holy Gospel: in 
the name of the Father, aud of the Son, and -f* of the Hoty Ghost. 
Amen. 

Having received the blessing he kisses the hand of the priest; 
and then, with incense and lighted caudles, he goes to the place 
wdiere the Gospel is read, and, standing with his hands joined, says: 

V. The Lord be with you. 

R. And with Thy Spirit. 

Then, giving out: 

V. The continuation (or beg.) of the Gospel according to N. 
he makes the sign of the cross with the thumb of his right hand on 
the Gospel which he is to read, and on his forehead, mouth, and 
breast (the people doing the same); and while the minister and peo¬ 
ple answer: 

R. Glory be to Thee, O Lord. 

He incenses the book three times, and then reads the Gospel.** 

Then is said:+ 

R. Praise be to Thee, O Christ. 

*“ The choir sing the Gradual, wtwle the book is moved to the Gospel side—” 
So in the note ; but in the “ Instructions for hearing Mass ” it is Said : “At the 
close of the Epistle, the book is removed * * * the priest meantime saying 
the Gradual at the middle of the altar. 

** The people standing. 

% By the Clerk. 


9 



130 


BEFORE THE AETAR. 


The subdeacon then carries the book to the priest. He kisses the 
Gospel, saying: 

By the words of the Gospel may our sins be blotted out. 

Here the sermon is usually preached.* 

Then, at the middle of the altar, extending, elevating and joining 
his hands, the priest says the Nicene Creed (when it is to be said), 
keeping his hands joined. When he says the words, “God, and Jesus 
Christ,” and “is adored,” he bows his head to the cross. But at the 
words, “and was incarnate,” he kneels and continues kneeling to the 
words, “was made man.” At the words, “the life of the world to 
come,” he signs himself with the cross from forehead to breast. 

The (Nicene) Creed.** 

Then he kisses the altar, and, turning to the people, says: 

V. The Lord be with you. 

R. And with Thy Spirit. 

This being finished, the priest takes the paten with the host (if 
High Mass, the deacon hands the priest the paten with the host), and 
offering it up, says: 

Accept, O holy Father, almighty, eternal God, this immaculate 
host, which I, Thy unworthy servant, offer unto Thee, my living and 
true God, for my innumerable sins, offences, and negligences, and for 
all here present; as also for all faithful Christians, both living and 
dead, that it may be profitable for my own soul and for their salva¬ 
tion unto life eternal. Amen. 

Then he says the Offertory. J 

(Here three are given, the first reading:) 

The angel of the Lord shall encamp round about them that fear 
him, and shall deliver them; O, taste and see that the Lord is good. 

Then making the sign of the cross with the paten, he places the 
host upon the corporal.+i The priest pours wine and water into the 
chalice, blessing the water before it is mixed, saying: 

O God, -f who, in creating human nature, didst wonderfully dig¬ 
nify it; and hast still more wonderfully renewed it; grant that, by the 
mysteries of this Water and Wine, we may be made partakers of His 
divinity, who vouchsafed to become partaker of our humanity, Jesus 
Christ, the Son, our Lord; who liveth and reigneth with Thee in the 
unity of, etc. 

[If it is a High Mass, the deacon ministers the wine, the subdeacon 
the water.] 

In masses for the dead, the foregoing prayer is said, but the water 
is not blessed. Then the priest takes the chalice, and offers it, saying. 

* That is, if there is one. 

** At High Mass, the choir sing it. 

% “ The choir sing the Offertory or some motett or hymn.” 

JJA fine linen cloth, I think. 



STANDARD FORMS. 


131 


We offer unto Thee, 0 Lord, the chalice of salvation, beseeching 
Thy clemency, that, in the sight of Thy divine Majesty, it may ascend 
with the odor of sweetness, for our salvation, and for that of the 
whole world. Amen. 

Then he makes the sign of the cross, with, the chalice, places it 
upon the corporal, and covers it with the prall. Then with his hands 
joined upon the altar, and slightly bowing down, he says: 

[At high mass, the subdeacon here receives the paten, which he 
envelops in the extremities of the veil with which his shoulders are 
mantled, and then goes and stands behind the celebrant until the 
conclusion of the Pater Noster.] 

In the spirit of humility, and with a contrite heart, let us be 
received by Thee, O Lord; and grant that the sacrifice we offer in 
Thy sight this day may be pleasing to Thee, O Lord God. 

The priest, elevating his eyes toward heaven, and stretching out 
his hands, which he afterwards joins, makes the sign of the cross over 
the host and chalice, while he says: 

Come, O Sanctifier, almighty, eternal God, and bless this sacri¬ 
fice, prepared to Thy holy name. 

[*At high mass, he, in the following prayer, blesses the Incense: 

May the Lord, by the intercession of blessed Michael the Arch¬ 
angel, standing at the right hand of the altar of incense, and of all 
His elect, vouchsafe to bless this incense, and receive it as an odor of 
sweetness. Through Christ our Lord. Amen. 

Receiving the thurible from the deacon, he incenses the Bread 
and Wine, saying: 

May this incense which Thou hast blessed, O Lord, ascend, to 
Thee, and may Thy mercy descend upon us. 

Then he incenses the altar saying Ps. 140.**' 

While he gives the censor to the deacon, he says secretly these 
words, and is afterwards incensed by the deacon, and then the others 
in order: 

May the Lord enkindle in us the fire of His love, and the flame 
of everlasting charity. Amen.] 

The priest, with his hands joined, goes to the Epistle side of the 
altar, where he washes his fingers as he recites the following verses 
of Ps. 2f*4 

I will wash my hands, etc. 

Glory be to the Father, etc. 

In masses for the dead, and in Passion-time, the Gloria is omitted. 

* “At low mass, these prayers, down to the Lavabo, are to be passed over.” 

**So there ; but on examination I find the words to be the Romish rendering 
of Ps. 141, verses 2, 3, 4. 

} So there; but in our version Ps. 26, 6-12. This is the L,avabo referred to 
above. 



132 


BEFORE THE AETAR. 


Returning, and bowing before the middle of the altar, with joined 
hands, he says: 

Receive, O holy Trinity, this oblation, which we make to Thee, 
in memory of the Passion, Resurrection and Ascension of our Lord 
Jesus Christ, and in honor of the blessed Mary ever Virgin, of blessed 
John Baptist, the holy Apostles Peter and Paul, of these and of all the 
Saints: that it may be available to their honor and our salvation: 
and may they vouchsafe to intercede for us in heaven, whose memory 
we celebrate on earth. Through the same Christ our Lord. Amen. 

Then he passes the altar, and having turned himself toward the 
people extending and joining his hands, he raises his voice a little, 
and says: 

Brethren, pray that my sacrifice and yours may be acceptable to 
God the Father almighty. 

R. May the Lord receive the sacrifice from thy hands, to the praise 
and glory of His name, to our benefit, and to that of all the Church. 

The priest answers in a low voice, Amen. Then, with stretched- 
out hands, he recites the Secret Prayers. 

At the Secreta. 

Mercifully hear our prayers, O Lord, and graciously accept this 
oblation which we Thy servants make to Thee; and as we offer it to 
the honor of Thy name, so may it be to us a means of obtaining grace 
here, and life everlasting hereafter. Through our Lord Jesus Christ. 
Amen. 

For a Saints Day. 

•Sanctify, O Lord, we beseech Thee, these gifts which we offer 
Thee in this solemnity of Thy holy servant N.; and so strengthen us 
by Thy grace, that both in prosperity and adversity our ways may be 
ever directed to Thy honor. Through etc. 

Which (the Secreta) being finished, he says in an audible voice: 

V. World without end. 

R. Amen. 

V. The Lord be with you. 

R. And with Thy Spirit. 

Here he uplifts his hands : 

V. Lift up your hearts. 

R. We have them lifted up unto the Lord. 

He joins his hands before his breast and bows his head while he 
says: 

V. Let us give thanks to the Lord our God. 

R. It is meet and just. 

He then disjoins his hands, and keeps them in this posture until 
the end of the Preface, after which he again joins them, and bowing, 


STANDARD FORMS. 


133 


says, Sanctus etc. * When he says, Benedictus etc. he crosses himself. 
At the word Sanctus the bell is rung three times by the acolyte. 

The following Preface is said on all Ferias, and on those festivals 
which have none proper, and in all masses for the dead. 

It is truly meet and just, right and salutary, that we should al¬ 
ways, and in all places, give thanks to Thee, O holy Ford, Father 
Almighty, eternal God. Through* Christ our Lord: through whom 
the angels praise Thy Majesty, the denominations adore, the powers 
do hold in awe, the heavens, and the virtues of the heavens, and the 
blessed seraphim, do celebrate with united joy. In union with whom, 
we beseech Thee that Thou wouldst command our voices also to be 
admitted, with suppliant confession, saying: Holy, holy, holy, Lord 
God of Sabaoth, etc. 


CANON OF THE MASS. 

We therefore humbly pray and beseech Thee, most merciful Fa¬ 
ther, through Jesus Christ Thy Son our Lord (he kisses the altar), that 
Thou wouldst vouchsafe to accept and bless these -f* gifts, these -j- pres¬ 
ents, these -f holy, unspotted sacrifices, which, in the first place, we 
offer Thee for Thy holy Catholic Church, to which vouchsafe to grant 
peace; as also to protect, unite, and govern it throughout the world, 
together with Thy servant N.,» our Pope N., our Bishop, as also all 
orthodox believers and professors of the Catholic and Apostolic Faith. 

Commemoration of the Living. 

Be mindful, O Lord, of Thy servants, men and women, N. N. 

He joins his hands and prays silently for those he intends to pray 
for, then extending his hands, he proceeds: 

And of all here present, whose faith and devotion are known unto 
Thee, fpr whom we offer, or who offer up to Thee this sacrifice of 
praise for themselves, their families and friends, for the redemption 
of their souls, for the hope of their safety and salvation, and who pay 
their vows to Thee, the eternal, living and true God. 

Communicating with, and honoring in the first place the memory 
of the glorious and ever Virgin Mary, mother of our Lord and God 
Jesus Christ: as also of the blessed Apostles and Martyrs, Peter and 
Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, 
Matthew, Simon and Thaddeus, Sinus, Cletus, Clement, Hytus, Cor¬ 
nelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and 
Damian, and of all Thy saints; by whose merits and prayers grant 

* “At High Mass the choir sing the Sanctus (while the priest is proceeding 
with the Canon —), as far as ‘ Hosanna in excelsis ’ before the elevation, and after 
the elevation, ‘ Benedictus qui venit ’ etc.” 

f Here the Prefaces vary with the days. A number of Prefaces then follow, 
but which I omit. 



134 


BEFORE THE AETAR. 


that we may be always defended by the help of Thy protection. 
Through the same Christ our Lord. Amen. 

Spreading his hands over the oblation, he says the words of con¬ 
secration secretly, distinctly, and attentively. (Here the bell is rung.) 

We therefore beseech Thee, O Lord, graciously to accept this ob¬ 
lation of our service, as also of Thy whole family, dispose our days in 
Thy peace , command us to be delivered from eternal damnation, and 
to be numbered in the flock of Thy elect. Through Christ our Lord. 
Amen. 

Which oblation do Thou, O God, vouchsafe in all things to make 
blessed, approved, ratified, reasonable, and acceptable, that it may 
become to us the body -f- and -j- blood of Thy most beloved Son Jesus 
Christ our Lord. Who the day before He suffered, took bread (he 
takes the host) into His holy and venerable hands (he raises his eyes 
to heaven), and with His eyes lifted up towards heaven, to God^His 
Almighty Father: giving thanks to Thee, did bless, break, and give 
to His disciples, saying: Take, and eat ye all of this, for This is my 
body. 

After pronouncing the words of consecration, the priest kneeling, 
adores the sacred Host; rising, he elevates, and then placing it on the 
corporal, again adores it. After this he never disjoins his fingers and 
thumbs, except when he is to take the Host, until after the washing of 
his fingers. 

(At the elevation, the bell is rung 3 times.) 

In like manner, after he had supped (he takes the chalice in both 
his hands), taking also this excellent chalice into his holy and vener¬ 
able hands, and giving Thee thanks, blessed, and gave to His dis¬ 
ciples, saying; Take and drink ye all of this; for this is the 
CHAEICE OF MY BEOOD OF THE NEW AND ETERNAE TESTAMENT ; THE 
MYSTERY OF FAITH; WHICH SHADE BE SHED FOR YOU, AND FOR MANY, 
TO THE REMISSION OF SINS. 

Kneeling, he adores; rising, he elevates the chalice; then replac¬ 
ing it on the corporal, he covers it, and again adores. (The bell is 
rung as before). He then proceeds: 

Wherefore, O Lord, we thy servants, as also Thy holy people, 
calling to mind the blessed passion of the same Christ thy Son our 
Lord, his resurrection from hell, and glorious ascension into heaven, 
offer unto Thy most excellent Majesty, of Thy gifts and grants, 
a pure j- Host, a Holy -f- Host, an immaculate f Host, the holy J" 
bread of eternal life, and the chalice -f- of everlasting salvation. 

Extending his hands, he proceeds : 

Upon which vouchsafe to look, with a propitious and serene coun¬ 
tenance, and to accept them, as Thou wert graciously pleased to 
accept the gifts of Thy just servant Abel, and the sacrifice of our 


STANDARD FORMS. 


135 


Patriarch Abraham, and that which Thy priest Melchisedeck offered 
to Thee, a holy sacrifice, an immaculate host. 

Bowing down profoundly, with hands joined and placed upon the 
altar, he says: 

We most humbly beseech thee, almighty God, command these 
things to be carried by the hands of Thy holy angel to Thy altar on 
high in the sight of Thy divine Majesty, that as many of us (kisses 
the altar) as, by participation at this altar, shall receive the most 
sacred body -f- and -f- blood of Thy Son, may be filled with all heavenly 
benediction and grace. Through the same Christ our Lord. Amen. 
Be mindful, O Lord, of thy servants and handmaids N N., who are 
gone before us, with the sign of faith, and slumber in the sleep of 
peace. 

(He prays for such of the dead as he intends to pray for.) 

To these, O Lord, and to all that rest in Christ, grant, we beseech 
Thee, a place of refreshment, light and peace. Through the same 
Christ our Lord. Amen. 

Here striking his breast, and slightly raising his voice, he says: 

And to us sinners, thy servauts, hoping in the multitude of thy 
mercies, vouchsafe to grant some part and fellowship with the holy 
apostles and martyrs: with John, Stephen, Matthias, Barnabas, Igna¬ 
tius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, 
Lucy, Agnes, Cecily, Anastasia, and with all Thy saints: into whose 
-company we beseech thee to admit us, not considering our merit, but 
freely pardoning our offences. Through Christ our Lord. By whom, 
O Lord, thou dost always create, sanctify j- , quicken -j-, bless J-, and 
give us all these good things. 

He uncovers the chalice, and makes a genuflection ; then taking 
the host in his right hand, and holding the chalice in his left, he 
signs the sign of the cross 3 times hcross the chalice, saying: 

Through Him, j- and with Him, f and in Him, + is to Thee, 
God the Father Almighty, in the unity of the Holy Ghost, all honor 
and glory. 

Covering the chalice, he kneels down ; and rising again, he says: 

V. For ever and ever. 

R. Amen. 

Let us pray. 

Instructed by Thy saving precepts, and following Thy divine in¬ 
stitution, we presume to say: 

Our Father who art etc. . . to temptation. 

R. But deliver us from evil. 

P. Amen. 

[At High Mass, the deacon, towards the conclusion of the Pater 
Noster, goes to the right hand of the priest, where he awaits the 
approach of the sub-deacon, from whom he receives th^e paten, which 


136 


BEFORE THE ALTAR. 


he puts into the hand of the priest.] He takes the paten between his 
first and second finger, and says: 

Deliver us, we beseech Thee, O Lord, from all evils, past, pres¬ 
ent, and to come: and by the intercession of the blessed and glorious 
Mary, ever Virgin, mother of God, together with Thy blessed Apos¬ 
tles, Peter and Paul, and Andrew, and all the saints [making the sign 
of the cross on himself with the paten, he kisses it, and says], merci¬ 
fully grant peace in our days: that by the assistance of Thy mercy we 
may be always free from sin, and secure from all disturbance. 

He slides the paten under the host, uncovers the chalice, and 
makes a genuflexion; then, rising, he takes the host, breaks it in the 
middle over the chalice, saying: 

Through the same Jesus Christ Thy Son our Lord. 

He puts the part which is in his left hand on the paten, and hold¬ 
ing the particle which he broke off in his right hand, and the chalice 
in his left, he says: 

V. World without end. 

R. Amen. 

He then says: 

V. May the peace ■(■ of the Lord be -f- always with *!■ you. 

R. And with Thy Spirit. 

He puts a particle of the host into the chalice, saying: 

May this mixture and the consecration of the body and blood of 
our Lord Jesus Christ be to us that receive it effectual to eternal life. 
Amen. 

He covers the chalice, makes a genuflexion, then bowing down 
and striking his breast three times, he says: 

Lamb of God, who taketli away.,* etc. 

In Masses for the Dead, he says twice, Give them rest; and lastly, 
Give them eternal rest. Standing in an inclined position, hands 
joined and resting on the Altar, and his eyes reverently fixed upon 
the sacred Host, he says; 

Lord Jesus Christ, who saidst to Thy apostles, Peace I leave with 
you, my peace I give unto you; regard not my sins, but the Faith of 
Thy Church; and vouchsafe to it that peace and unity which is 
agreeable to Thy will; who livest and reignest God forever and ever. 
Amen. 

(This prayer is omitted in Masses for the dead.) [At high Mass, 
the deacon kisses the Altar at the same time with the celebrating 
priest, by whom he is saluted with the kiss of peace with these 
words: 

V. Peace be with thee. 

R. (Deacon.) And with thy spirit. 

*“The choir sing the Agnus Dei, which generally continues during the 
Priest’s communion and the ablutions.” 




STANDARD FORMS. 


137 


And then salutes in like manner the sub-deacon, who conveys the 
kiss of peace to those amongst the clergy who may be assisting.] 

Lord Jesus Christ, Son of the living God, who according to the 
will of the Father through the co-operation of the Holy Ghost, hast 
by Thy death given life to the world; deliver me by this Thy most 
sacred body and blood from all my iniquities and from all evils; and 
make me always adhere to Thy commandments, and never suffer me 
to be separated from thee; who with the same God, the Father and 
the Holy Ghost livest and reignest God forever and ever. Amen. 

Let not the participation of the body, O Lord Jesus Christ which 
I, all unworthy, presume to receive, turn to my judgment and con¬ 
demnation ; but through Thy goodness may it be to me a safeguard 
and remedy, both of soul and body. Who with God the Father in the 
unity of the Holy Ghost, livest and reignest God forever and ever- 
Amen. 

Making a genuflexion, and taking the Host in His hands, the 
priest says: 

I will take the bread of heaven, and call upon the name of the 
Lord. 

Striking his breast in humility and devotion, he says thrice, the 
acolyte ringing the bell each time: 

Lord, I am not worthy that thou shouldst enter under my roof: 
say but the word, and my soul shall be healed. 

Taking reverently both parts of the sacred Host in his right hand, 
and making the sign of the cross with it upon himself, he says the 
following prayer: 

May the body of our Lord Jesus Christ preserve my soul to life 
everlasting. Amen. 

He then receives both halves of the Host, joins his hands, and 
remains a short time in meditation on the holy sacrament. Then he 
uncovers the chalice, gathers upon the palm the smallest atoms of 
the Host which may remain on the corporal, puts them into the chal¬ 
ice, saying: 

What shall I render unto the Lord for all He hath rendered unto 
me? I will take the chalice of salvation, and call upon the name of 
the Lord. Praising, I will call upon the Lord, and I shall be saved 
from my enemies. 

He takes the chalice in his right hand, and making the sign of the 
cross with it on himself, he says: 

The blood of our Lord Jesus Christ preserve my soul to ever¬ 
lasting life. Amen. 

Then he receives all the Blood, together with the particles in it. 

After which he communicates all who are to communicate (if 
there be any.) 


138 


BEFORE THE ARTAR. 


Those'who are to communicate go up to the Sanctuary at the 
Domine , non sum dignus , when the bell rings: the acolyte spreads a 
cloth before them, and says the Confitior ... 

Then the priest turns to the communicants, and pronounces 
a general absolution in these words: 

May almighty God have mercy on you, forgive your sins, and 
bring you to life everlasting. 

R. Amen. 

P. May the almighty and merciful Lord give you pardon, abso¬ 
lution, and remission of your sins. 

R. Amen. 

Elevating a particle of the blessed sacrament, and turning 
towards the people, he says: 

Behold the lamb of God, behold Him who taketh away the sins 
of the world. 

And then repeats three times, Domine , non sum dignus. 

Descending the steps of the altar to the communicants, he ad¬ 
ministers the Holy Com., saying to each: 

May the body of our Lord Jesus Christ preserve thy soul to life 
everlasting. Amen. 

Here the acolyte pours a little wine into the chalice and the priest 
takes the first ablution. 

Grant Lord, that what we have taken with our mouth, we may 
receive with a pure mind; and of a temporal gift may it become to us 
an eternal remedv. 


STANDARD FORMS. 


139 


THE LUTHERAN CHURCH. 

§ 53 . 

A OUTLINE OF EARLIEST ORDERS. 


VI 


1 

2 

3 

4 


6 


8 

9 

10 


12 

13 
11 

14 

15 


16 

17 


/. Formula Missae. Luther A. D. 1523. 

II. Deutsche Messe und Ordnung des Goltesdienstes. Luther A. 
D. 1526. 

III . Evangelische Messe. Andreas Doeber A. D. 1525. 

IV. Schwaebisch-Hall. Brenz A. D. 1526. 

V. Ducal Prus€ia. (P. Speratus and Briesmann) ? A. D. 1525. 

VI. Brunswick. Bugenhagen A. D. 1528. 


9 

10 


11 

12 

13 

14 

15 

16 

17 

18 


a) 

I 

II 

III 

IV 

V 

Introit (Psalm, Hymn, with Gl. Patri). 
TCyric. 

1 

2 

1 

2 

1 

2 

1 

2 

1 

2 

Gloria in E^celsis. 

3 


3 

3 

3 

Collect. 

4 

3 

4 

4 

4 

Epistle. 

5 

4 

5 

5? 

Hallelujah, (with Gradual, Sequence, 
or Hymn). 

6 


6 

5 

6 

Gospel . 

( 

5 

t 

6 

7 

Creed — Nicene, versified and sung by 
congregation. 

8 

6 

8* 


8 

Sermon ... 

9 

i 




General Prayer. 

8 


8 

9 




b) 






Praefatio . 

10 


9 

9 

10 

Sauctus. 

12 

ii 

11 

10 

11 ! 

Exhortation and Praver.'. 

9 

13 

11 

13 

Consecration, Words of, and Lord’s 
Prayer . 

11 

10 

10 

13 

12 

Distribution, with Agnus Dei... ... 
Nunc Dimittis. 

13 

12 

12 

14 

14 

' 14 

Thanhscrivino r Collect. 

14 

15 

13 

15 

15 

15 

RfM-iprlirtion . 

14 

1 

16 

16 

16 

4r 






* Apostle’s Creed. ** Place not expressly assigned. 








































140 


BEFORE THE ALTAR. 


On the derivation and multiplication of the Lutheran 
Kirchen-Agenden generally, see Article by H. F. Jacobson 
in Herzog's Encycl. Vol. VII. See also, by the same author 
and in the same place, Kirchenordnungen, containing both 
the Credenda and the Agenda of the provincial churches. 

Following, with one or two slight exceptions, the ar¬ 
rangement of parts as .set forth in the K. 00. respectively 
of Saxony, 1539 (derived from I and II), of Mecklenburg, 
1552 (derived from III), and of Pommern, 1535 (derived 
from VI), — all three considered standards, and differing 
but little from each other in structure — I shall here draw 
up a service for the first Sunday in Advent for the sole 
purpose of illustrating what is the thought and sequence of 
thought in a Service characteristically Lutheran. In the 
selection of the variable material I shall draw from different 
sources; for example, in place of the simple threefold Kyrie, 
a translation of the K. Summum, and instead of the Gen¬ 
eral Prayer, Luther’s paraphrase of the Lord’s Prayer. I 
do so for the benefit of such readers as are not acquainted 
with liturgical elements of this description. The objective 
or sacramental matter is printed in italics, the subjective or 
sacrificial in ordinary type. The figures in the first column 
indicate the general line of thought, and those of the second 
the particular. 


B) SERVICE FOR FIRST SUNDAY IN ADVENT. 


I. 

Introit. 


Rejoice greatly , 0 daughter of Zion; 
shout , O daughter of ferusalem: Be¬ 
hold , thy King cometh unto thee: He 
is just , and having salvation. 


M. 

1) 


C. 

2) 

Glory be to the Father, and to the Son, 
and to the Holy Ghost: as it was in 
the beginning, is now, and ever shall 
be, world without end. Amen. 







STANDARD FORMS. 


141 


II. 


Confession. 


M. 


C. 


III. 


Absolution. 

M. 


3 ) 


[Exhortation to, etc.] 


\ 


4 ) 


Kyrie, O Father, God most High, how 
are Thy commands despised! Par¬ 
don us of our blindness, whereby we 
greatly sin; have mercy on us! 

O Christ, Lord God, Thou art the Day 
and the true Light, the Gateway of 
Truth, and the Life; the Father’s 
Word and Counsel Thou hast given 
us for our comfort; have mercy on us! 

Kyrie, O Holy Ghost eternal, succor us 
through Thy mercy! All our sins do 
grieve us. Thou wilt not forsake 
them that hope in Thee ; have mercy 
on us! * 


5 ) 


Thus saith the*Lord: “/ will betroth 
thee unto me forever ; yea , I will be¬ 
troth thee unto me in righteousness , 
and in judgment , and in loving kind¬ 
ness , and hi mercies." Praise the 
Lord, praise ye the name of the Lord. 


C. 


6 ) 


Glory be to God on high, and on earth 
peace, good will toward men. We 
praise Thee, we bless Thee, we wor¬ 
ship Thee, we glorify Thee, we give 
thanks to Thee for Thy great glory; 
O Lord God heavenly King, God the 
Father Almighty. O Lord, the only 
begotten Son, Jesus Christ, O Lord 
God, Lamb of God, Son of the P'ather, 
that takest away the sins of the world, 
have mercy upon us ! :: Thou that tak¬ 
est away the sins of the world, receive 
our prayer! Thou that sittest at 
the right hand of God the Father, 
have mercy upoh us! For Thou only 
art holy, Thou only art the Lord. 
Thou only, O Christ, with the Holy 
Ghost, art most high in the glory of 
God the Father. Amen! 


* The original maintains a measurable ap¬ 
proach to rhythm and rhyme, lost in the trans¬ 
lation. 
















142 


BEFORE THE AETAR. 


IV. 


Collect. 


M. 


7) Ford God our heavenly Father, we 
heartily thank Thee that, for the 
comfort of us poor sinners, Thou 
hast appointed Thine own dear Son 
to redeem us; that Thou hast sent 
Him to be our true King and Savior, 
to deliver His people from their sins 
and from Satan’s bonds : w r e heartily 
beseech Thee so to enlighten, rule and 
direct us by Thy Holy Spirit, that we 
may truly know this our righteous 
King and Savipr, cleave to Him, and 
in no wise be offended at His humble 
form and at His much despised word 
and kingdom, but by a true confidence 
in Him obtain everlasting life, through 
the same, Thy dear Son, our Ford. 


V. 


Epistle. 


C. 

M. 



c.' 

10) 

VI. 

Gospel > 



M. 

11) 


C. 

12) 

VII. 

Creed. 



M. 

13) 


Amen. 

Rom. 13 , 11 - 14 . 

Gradual: 

Behold, the Lord cometh, and with Him 
all His saints; and in that day there 
shall be a great Light. 

Hallelujah. (Thrice.) 

Matt. 21 , 1 - 9 . 

Praise be to Thee, O Christ. 

Nicene: L believe in one God the Father 
Almighty, Maker of heaven and earth, 
and of all things visible and invisible. 

And in one Lord Jesus Christ, the only- 
begotten Son of God, begotten of His 
Father before all worlds, God of God, 
Light of Light, very God of very God, 
Begotten, not made, Being of one sub¬ 
stance with the Father, By whom all 
things were made; Who, for us men 
and for our salvation, came down from 
heaven, And was incarnate by the Holy 
Ghost of the Virgin Mary, And was 
made man; And was crucified also 
for us under Pontius Pilate. He suf- 

















STANDARD FORMS. 


143 


fered and was buried ; And the third 
day He rose again, according to the 
Scriptures; And ascended into heaven , 
And sitteth on the right ha7id of the 
Father; And He shall come again 
with glory to judge both the quick 
and the dead , Whose kingdom shall 
have 7io end . 

A7id I believe hi the Holy Ghost , the 
Lord a7id Giver of life , Who proceed¬ 
ed from the Father and the Son , Who 
with the Father and the S071 together 
is worshiped , Who spoke by the proph¬ 
ets. And I believe the Holy Christian 
and Apostolic Church ; I acknowledge 
one Baptism for the Remission of shis; 
A7id I look for the Resurrectio7i of the 
dead , and the Life of the world to 
coine. (Or the Apostolic Creed.) 


VIII. 


Hymn. 


IX. Sermon. 
X. Prayer. 


C. 


14) 


Amen (thrice). 


15) 


(The chief hymn of the Service, and 
should be of an objective nature. In 
the Old Orders, this was given a place 
between the Lessons, inasmuch as the 
singing of the Creed by the congrega¬ 
tion answered for a hymn before the 
sermon). 


16) 


Votum or spontaneous prayer—reading 
of text—salutation—address. 


M. 


17) 


Dear Friends in Christ, inasmuch as we 
are here assembled, in the name of 
our Lord, to partake of His holy Sup¬ 
per, I beseech you first of all to lift 
up your hearts unto God and with me 
to pray the prayer taught us by Christ, 
He Himself assuring us to our com¬ 
fort that we shall be heard and find ac¬ 
ceptance. (Accordingly, let us pray):-— 
That God, our Father in Heaven , 
would mercifully look down upon us, 
His miserable children on earth, and 
grant us grace that His holy Name 
may be hallowed among us, and in all 












144 


BEFORE THE ALTAR. 


the world, through the pure and una¬ 
dulterated teaching of His Word, as 
also by a life of fervent love. That 
He would graciously keep far from 
us all false doctrine and wickedness 
of life, whereby His blessed Name is 
blasphemed and defamed. 

That His kingdom come , and be made 
to increase ; that He bring to a knowl¬ 
edge of the true faith in Jesus Christ, 
His Son, all sinners and all who have 
their minds darkened and are by the 
devil held captive in his kingdom; and 
that thus the number of Christians 
may be made great. That we also be 
strengthened by His Spirit in order 
that His will be done and submitted to, 
both in life and death, in the midst 
of good and of evil, our own will 
being at all times and in all things 
subdued, sacrificed and destroyed. 

That He would give us our daily bread ; 
preserve us from covetousness and 
the cares of this life, and help us to 
trust to Him for everything needful 
and good. 

That He w'ould also forgive our tres¬ 
passes , as we forgive those who tres¬ 
pass against us; so that our hearts 
may have the answer of a peaceful 
and joyous conscience toward God, 
and be made forever free from the 
dread and despair of guilt. 

That He would not lead us into temp¬ 
tation , but by His Spirit assist us to 
crucify our flesh, to despise the world 
and all its ways, and to overcome the 
devil with all his cunning. 

Finally, that He would deliver us from 
all evil , both of body and soul, in 
time and eternity. Let all, who ear¬ 
nestly desire that these petitions rfiaj'- 
be granted us, say Amen with all the 
heart, firmly believing, and in no 
wise doubting, that they are surely 










STANDARD FORMS. 


145 


c. 


Hymn. 

18) 

Benediction. 


M. 

19) 

C. 

20) 

Preface. 


M. 

21) 

C. 

22) 

M. 

23) 

C. 

24) 

M. 

25) 

C. 

26) 

M. 

27) 

Sanctus. 


C. 

28) 

10 



heard in heaven, as Christ has prom¬ 
ised, saying: “All things whatsoever 
ye pray and ask for, believing, ye 
shall receive them. 

Amen! 

(Of praise and prayer). 

If no communion then, for close of 
service the 

(Old Testament). 

Amen, or Doxology with Amen. 

The Lord be with you. 

And with Thy Spirit. 

Lift up your hearts. , 

We lift them up unto the Lord. 

Let us give thanks unto (the) our Lord 
(our God). 

It is meet and right so to do. 

It is truly meet, right and salutary that 
we should at all times, and in all 
places, give thanks unto Thee, Al¬ 
mighty Everlasting God; for through 
the mystery of Thy Incarnate Word 
the New Light of Thy Brightness now 
shineth into the eyes of our minds, so 
that knowing God became manifest, 
we may come to the knowledge also 
of Thy invisible Godhead. There- 

' fore, with angels and archangels, and 
all the company of heaven, we laud 
and magnify Thy ever glorious name, 
ever praising Thee, and saying: 

Holy, holy, holy, Lord God of Sabaoth; 
Heaven and earth are full of Thy 
glory: Hosanna in the highest, in the 
highest! Blessed is He that cometh 
in the name of the Lord! Hosanna in 
the highest! 














146 


before the aetar. 


XIV. 


XV. 


XVI. 


XVII. 


Exhortation. 



M. 

29) 

(In the second place*) I exhort you in 
Christ our Lord, that in the true faith 
you give heed to the (last will and) 
Testament of Christ; and, above all, 
that your hearts lay firm hold of the 
words wherein Christ presents to us 
His body and blood for the forgive¬ 
ness of sins. And that ye be mindful 
of and thankful for, the unfathomable 
love which He hath shown to us in 
that He hath redeemed us from the 
wrath of God, from sin, death and 
hell; and that, as a memorial and seal 
thereof, ye receive, also externally, 
bread and wine, that is, His body and 
blood. And so we proceed, in His 
name and upon His command, and 
by the use of His own testamentary 
words, to administer the sacraments. 

Consecration. 



M. 

30) 

Lord’s Prayer. 

M. 

31) 

Words of Institution. [Closing with 
collect of praise.] 

C. 

32) 

Agnus Dei: O Christ, Thou Lamb of 
God, that takest away the sins of the 
world, have mercy upon us! : : grant 
us Thy peace. Amen. 

Distribution. 


M. 

33) 

Take eat , this is the true body . . . true 
blood etc., this strengthen and keep 
you unto life everlasting. Amen! 

Thanksgiving. 


M. 

34) 

O give thanks unto the Lord, for He is 
good! 

C. 

35) 

And His mercy endureth forever. 

M.' 

36) 

Almighty God, our heavenly Father, we 
most heartily thank Thee that Thou 
hast again vouchsafed to feed us with 
the most precious body and blood of 
Thy dear Son, our Savior Jesus Christ; 

* This is Luther’s; and in his Ordnung des 
Gottesdienstes follows the paraphrase of the 
Lord’s Prayer. I place it here, because the 
more usual exhortations are familiar to all. 














standard forms. 


147 





and we humbly beseech Thee, gra¬ 
ciously to strengthen us, through this 
holy sacrament, in faith toward Thee, 
in charity toward one another, and ;n 
the blessed hope of everlasting life, 
through Jesus Christ, Thy dear Son, 
our Lord, who liveth and reigneth 
with Thee, in the unity of the Holy 
Spirit, world without end. 


c. 

37) 

Amen. 


M. 

38) 

Blessed be the name of the Lord. 

XVIII. 

c. 

Benediction. 

39) 

From now, henceforth, and for ever. 


M. 

40) 

The Lord bless thee etc. 


C. 

41) 

Amen! Amen! Amen! 


C. 

42) 

(Doxology or New Testament Benedic¬ 
tion.) 


THE REFORMED CHURCH. 

§ 54. 

Here much might be said, but there is little that is 
worth exhibiting. There are schools among the followers 
of Calvin that favor a liturgical order of divine worship, 
and some have such orders; for example, the Episcopalians, 
the followers of Dr. Nevin (Mercersburg Theol.) in this 
country, and some Lutheranizing provincial churches of 
Europe. 

A) CALVIN’S ORDER OF WORSHIP.* 

1) M. Our help is in the name of God, who made, etc. 

2) M. Confession of sin. 

3) C. Singing of psalm. 

4) M. Prayer for profitable hearing of the Word (free, 
of course). 

5) M. Sermon. 


* According to Dr. A. Krauss, in Sefjrfmd) ber $raft. Xfjeologie. 









148 


BEFORE THE ALTAR. 


6) M. Exhortation to prayer, followed by protracted 
prayer. (Then, O. Test. Benediction, if no com.) 

• 7) M. The Creed. 

8) M. 1 Cor. 11, 23-29. 

9) M. (Declaration of pardon)? with excommunica¬ 

tion of all the impenitent and heretical. 

10) M. Protracted exhortation to self-examination. 

11) Distribution with singing of psalms or reading of 
Scripture. 

12) M. Thanksgiving Collect, and prayer for blessed 
influence of communion on partakers. 

13) M. Benediction. 

Remark: In the course of time the reading of the Decalogue 
was introduced. 

B MORNING, AND COMMUNION SERVICE, OUTLINED. BOOK OF 
COMMON PRAYER. * * 

a) MORNING SERVICE. 

M. The Lord is in His holy temple ; let all the earth, etc. (or one 
of 13 other sentences, here following). 

M. Exhortation to confession. 

M. and C. (kneeling): Almighty and most merciful Father ; We 
have erred, and strayed from Thy ways like lost sheep, etc. 

M. (standing, people kneeling): Declaration of Absolution. 

M. and C. (kneeling): The Lord’s Prayer, in unison. 

M. O Lord, open Thou our lips. 

Ans. And our mouth shall show forth Thy praise. 

M. (all standing): Glory be to the Father, etc. 

Ans. As it was in the beginning, etc. 

M. Praise ye the Lord. 

Ans. The Lord’s name be praised. 

Anthem: Venite, Exultemus Domino. (Ps. 95.) 

Psalms (as fixed for the day) with Gloria Patri. 

The Gloria in Excelsis. 

Old Test. Scripture (according to Calendar). 

Te Deum laudamus. 

New Test. Scripture (acc. to Cal.) 

The Jubilate Deo—Ps. 100—is then sung (or the Benedicete, 
Luke 1, 68.) 


* B. Lippincott & Co., Phil, 



STANDARD FORMS. 


149 


M. and C.: The Ap. Creed (with privilege to omit “descended 
into hell”) or the Nicene. 

M. The Lord be with you. 

Ans. And with thy spirit. 

M. (all kneeling): O Lord, show Thy mercy upon us. 

Ans. And grant us Thy salvation. 

M. O God, make clean our hearts within us. 

Ans. And take not Thy Holy Spirit from us. 

Here follow Collects: for peace; for grace; for those in authority. 
Morever, in case the Litany is not used, collects for clergy and people; 
for all conditions of men ; a general thanksgiviug; and prayer of St. 
Chrysostom. 

The New Test. Benediction. 

b) COMMUNION SERVICE. 

M. (the cong. kneeling): The Lord’s Prayer (unless Morning 
Prayer has been said before, when this is omitted). 

M. Collect: Almighty God, unto whom all hearts are open, etc. 

M. The 10 Commandments, the cong. (still kneeling) responding 
to each with a cry for mercy. 

M. “Thou shalt love the Lord thy God,” etc. Luke 10, 27. 

M. Collect for holy life. 

M. Collect for the day. 

M. The Epistle. 

M. The Gospel. 

Cong, (on hearing the Gospel), Glory be to Thee, O Lord. 

M. The Ap. or Nic. Creed (unless Morning Services have pre¬ 
ceded.) 

M. Announcements. 

The Sermon. 

M. Let your light so shine before men, etc. Matt. 5,16, (followed 
by 19 other selected sentences, and during their reading, the offerings 
are taken). 

M. Prayer for the Church militant. 

M. Exhortation, resp. the communion. 

M. Invitation to the communicants. 

M. (cong. kneeling). General confession of sins. 

M. (standing) declares the remission of sins. 

M. The following Gospel sentences: Matt. 11, 28; John 3, 16; 
l.Tim. 1, 15 and 1 John 2, 1. 2. 

The Prefatio , as in our Service, with changes in the versicle : “ It 
is meet and right” as suggested by the day. 

The Sanctus. 

M. (kneeling) before the altar: Prayer for worthy communion. 

M. The words of the institution. 


150 


before the altar. 


M. The Oblation* and Invocation.** 

Hymn. 

The Distribution, as follows: the priest, (bishops, priests) and 
deacons; then the people. 

(The por. form is as follows: The body (the blood) of our Lord 
Jesus Christ which was given for thee, preserve thy bod}’ and soul 
unto everlasting life. Take and eat (drink) this in remembrance that 
Christ died for thee, and feed on Him in thy heart by faith, with 
thanksgiving.) 

M. and C. The Lord’s Prayer (in unison). 

M. Thanksgiving Collect (substantially like ours). 

M. and C. (standing.) The Gl. in Excelsis. 

M. Dismissal: The peace of God, which passeth, etc. (in extended 
form). 

* Offering the elements (gifts) to God as a memorial of Christ’s death. 

For a blessing upon the sac. gifts. 



SUPPLEMENT. 


151 


SUPPLEMENT I. 


THE INTERIOR OF AN ANCIENT CHURCH. 

From Alt’s Der Kirchliche Gottesdienst.i 

EXPLANATIONS. 


a 



u H u 


From W to O, the sacred line 
of church architecture. 

From W to I, length of vesti¬ 
bule. 

r, wash-bowl (cantharus). 

U to u, room for the “Weep¬ 
ing,” the most deeply fallen. 

I to II, length of Narthex. 
a to b, partition wall between 
vestibule and narthex. 

From Z to z, audience room 
(for Jew r s and Gentiles). 

From V to v, room for cate¬ 
chumens and penitents. 

From II to III, length of room 
for the faithful, or the nave. 

N, for women. 

S, for men. 

_c, i, k and g, the lower choir. 

i to k, partition, with porta 
triumphalis, dividing the nave, the floor with¬ 
in c, i, k, g, being slightly raised. 

A, the ambon, platform for the lector in for¬ 
mer times, but later, the gospel was read at 
E, and at 

e, the epistle, desks being provided at both 
places. 

1, room for the monks. 

m, room for nuns, deaconesses, pious widows. 

Ill to O, the altar room, or the high-choir (whence, high altar, 
high mass, etc.) 
n to p, railings. 

Ill, the holy gates, 
x, the altar. 

K, Cathedra or bishop’s seat. 

P and P, presbyters’ seats. 

R, table, at which communion requisites were kept in readiness. 
D, Sacristy. 


W 


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152 


BEFORE THE AETAR. 


SUPPLEMENT II. 

THE INTERIOR OF A MODERN CHURCH-EDIFICE. 

It will be conceded that in the erection of churches, as 
also in the construction and location of its furniture, the 
builders should be governed throughout by the fundamental 
idea of Christian worship and its holy purpose. The utter 
disregard of this self-evident principle by so many “ Build¬ 
ing Committees” is certainly deplorable. Let us bear in 
mind that there is such a thing as a Lutheran church archi¬ 
tecture ; and that this should and must be just as long as we 
have a distinctive doctrine of worship; for this latter is en¬ 
titled to expression in the way we build our churches and 
arrange their more important belongings. For the altar to 
constitute, or appear to constitute, a part of the tramping 
floor of the man in the pulpit above and behind it, is, to say 
the least, not in keeping with our doctrine of the eucharist; 
neither is justice done to the Word by hanging the pulpit to 
the corner of the altar recess: a pendant, moreover, which is 
anything but appropriately placed from an architectural point 
of view. From Supplement I. it maybe learned that “read¬ 
ing desks ” are not at all a “sectarian innovation”; with this 
fact in view, I submit—in a tentative way—a diagram show¬ 
ing how, in my judgment, the altar, pulpit, font and lec- 
torium might be placed in keeping with the true laws both 
of worship and of architecture. 


SUPPLEMENT. 


153 



Three forms of constructing altar recess are here suggested, 

1) a, b, c, d, or the simple rectangular, 

2) a, e, f, g, h, i, k, d, or the polygonal; of 

3) 1, m, n, o, p, or the triple polygonal, the arcs showing the 
lines within w’hich the sides of the polygons are to be constructed. 
The tapering in all three is the gothic. By these, and other forms of 
the altar niche, a great variety, and hence, architectural beauty might 
be obtained ; as also in the designs of altar, font, pulpit and lectorium; 
the loci of the latter, however, to remain relatively the same in all 


cases. 












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